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•    THEOLOGICAL/. 


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THE 


NEW    TESTAMENT, 


witii  brief 


EXPLANATORY   NOTES 


OR 


SCHOLIA 


BY 

HOWARD 'CROSBY,  D.D. 

PROFESSOR   OF   THE   GREEK    LANGUAGE   AND   LITERATURE    IN   RtTTGBRS    COLLEGE,  AND 
TORMEKLY   PROFESSOR   IN   THE    CNIVERSITT   OF   THB    CITT   OF    NETV   YORK. 


NEW    YORK: 
CHARLES    SCRIBXER,    124  GRAND  STREET. 

MD.CCC.LXIII. 


Entered,  according  to  Act  of  Congress,  in  the  year  1S63,  by 

HOWARD  CEOSBT, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 

Southern  District  of  New  York. 


JOHN  P.  TRO"W, 

HUNTER,  STEREOTYPE!?,  AND  ELECTROTYPER. 

46  &.  50  Greene  Street, 
New  York. 


TO 

Prof.  TAYLER  LEWIS,  LL.D. 

My  dear  Sir, — A  taste  for  classical  studies  and  an  espe- 
cial fondness  for  Biblical  research  have  derived  from  you 
their  chief  incentive  and  encouragement.  Twenty  years  ago 
your  enthusiasm  in  unfolding  the  meaning  of  Plato  enkin- 
dled a  zeal  in  my  fellow-students  and  myself,  which  was 
fanned  to  a  flame  by  your  nervous  expositions  of  the  words 
of  Paul.  Most  appropriately  I  may,  therefore,  inscribe  to 
you  the  present  little  volume  as  a  thank-offering,  whose 
merit  (if  it  have  any)  is  derived  from  these  sources. 

I  have  not  attempted  to  write  a  commentary.  No  doc- 
trinal dissertation  or  practical  remarks  will  be  found  in  the 
book.  I  have  put  the  word  "  scholia  "  on  the  title-page  as 
designating  to  a  scholar's  mind  the  true  character  of  the 
Xotes,.  which  are  intended  simply  to  remove  the  surface- 
difficulties  of  the  text,  those  which  the  peculiarities  of  lan- 
guage (Greek  or  English)  in  grammar  or.  rhetoric  present, 
and  those  which  require  an  archrelogical  explanation.  In 
the  former  class  I  might  mention  the  obsolete  English  ex- 
pressions of  King  James'  day,  the  misconceptions  of  the 
force  of  the  original  Greek  by  the  English  translators,  the 
inconsistencies  of  translation,  and  the  obscurity  of  connec- 
tions. This  last  difficulty  is  principally  apparent  in  the 
Epistles.  In  the  latter  class  are  the  geographical  and  his- 
torical names  and  the  allusions  to  ancient  and  Oriental 
usages. 


IV 


The  Notes  are  hints  and  suggestions  rather  than  disqui- 
sitions. Arguments  for  amended  translations  and  quota- 
tions of  authorities  are  generally  omitted,  in  my  dominant 
wish  so  to  condense  the  annotations  as  not  to  withdraw  the 
reader's  attention  too  long  from  the  sacred  text. 

Of  course  in  such  a  work  an  examination  of  MS.  read- 
ings has  no  part,  and  therefore  no  criticisms  upon  the  MS. 
value  of  such  passages  as  Mark  xvL  9-20  and  John  viii. 
2-11  are  submitted. 

My  earnest  desire  is  that  the  Divine  Word  may  speak 
more  unobstructedly  to  the  heart.  It  is  this  blessed  Word 
which  gives  light  to  the  mind  (Ps.  cxix.  130)  and  which 
sanctifies  the  sinner  (John  xv.  3,  xvii.  17-19 ;  Eph.  v.  26), 
and  if  one  soul  be  induced  t>y  these  Notes  to  study  more 
carefully  the  Divine  Revelation,  my  labour  is  rewarded  and 
my  prayer  answered. 

I  have  the  honour  to  subscribe  myself 

Your  attached  friend, 

HOWARD  CROSBY. 

New  Brunswick,  N.  J., 
March  2,  1863. 


THE    GOSPEL    ACCORDING    TO 

SAINT  MAmgteESCv^     ^^ 

CHAP  TEE  I.  ]      2  Abrafia^h^tfeaWf  and 

THE  book  of  the  generation  of 
Jesus  Christ,  the  son  of  David, 
the  son  of  Abraham. 


though 
wanting 


Chap.  I. — 1.  Book,  that  is,  "roll"  or 
"account."     This  word  does  not  refer 
to  the  whole  Gospel,  but  only  to  the  fol- 
lowing genealogical  statement  and  ac- 
count  of   Christ's   birth.       Generation. 
This  genealogy  differs  widely  from  that 
of  Luke   (iii. '  23).      Luke's   begins   at 
Adam,    Matthew's    at    Abraham;     and 
from  David  downward  the  two  evange- 
lists pursue   different   lines.     As    both 
these  lines  end  with  Joseph,  the  suppos- 
ed father  of  Christ,  there  is  an  apparent 
discrepancy.     Calvin  solves  it  by  saying 
that  Matthew's  genealogy  is  the   legal 
and    Luke's    the   natural,   the   former 
showing  the  line  of  regal   inheritance 
only.     The  word  "  begat"  is  a  fatal  ob- 
jection to  that  view.     Matthew's  is  evi- 
dently the  natural  line  of  Joseph,  al- 
rnany  links  in   the   chain   are 
A  man  may  be  said  to  "  be- 
get "his  great-grand-child,  but  not  his 
nephew.      Luke's  genealogy  may  then 
be  considered  (according   to  the  com- 
monly-received opinion)  as  the  geneal- 
ogy of  Mary,  and  of  Joseph  by  adop- 
tion.    Joseph  was  the  son  of  Heli,  Ma- 
ry's father,  although  Heli  did  not  beget 
him.     Sonship  can  be  adoptive — beget- 
ting can  not.     Notwithstanding  the  dif- 
ference between   the  two  genealogies, 
they  both  have  the  names  of  Salathiel 
and  Zorobabel.     We  may  explain  this 
by  the  same  theory  of  adoption.     Sala- 
thiel may  have  married  Neri's  daughter 
or  otherwise  have  been  adopted  by  Neri, 
during  the  dark  days  of  the  Babylonish 
captivity,  when  the  royal  name  of  Jecho- 
nias  was   of  small  account;  and  so  he 
is  shown  to  be  doubly  the  descendant  of 
David.     From  Zorobabel  the  lines  run 
through  different  sons.     In  Matthew's 
genealogy,  several  (perhaps  many)  gene- 

1 


Isaac    begat    Jacob ;    and  Jacob 
begat  Judas  and  his  brethren ; 
3  And  Judas  begat  Phares  and 


rations  are  omitted,  probably  as  thus 
found  omitted,  for  some  unknown  rea- 
son, in  the  public  registers.  We  know 
of  the  omission  of  Ahaziah,  Joash,  and 
Amaziah  between  Joram  and  Ozias,  and 
we  may  reasonably  believe  that  between 
David  and  Christ,  during  a  period  of 
1100  years,  there  were  more  than  27 
generations.  Luke's  genealogy  proba- 
bly has  no  omissions  after  David.  It 
contains  56  names  to  Matthew's  41. 
We  might  synchronize  the  lists  from 
Jesse  down  thus : 


Matthew's,  i 

i 

Luke's. 

Matthew's.  \ 

Luke' s. 

David 

David 

Salathiel 

Salathiel 

Solomon 

Nathan 

Zorobabel 

Zorobabel 

Eoboam 

Mattatba  ' 

Rhesa 

Abia 

Me  nan 

Abiud 

Joann? 

Asa 

Melea 

Juda 

Josaphat 

Kliakim 

Eliakim 

Joseph 

Joram 

Jonan 

Semei 

Joseph 

Azor 

Mattathlas 

Juda 

Maath 

Simeon 

Sadoc 

Nagge 

Ozias 

Levi 

1 

Esli 

Joatham 

Mattbat 

Acbim 

Naum 

Acbaz 

Jorim 

Amos 

Ezekias 

Eliezer 

Eliud 

Mattathlas 

Jose 

Joseph 

Manasses 

Er 

Eleazer 

Janna 

Elmodam 

Melcbi 

Amon 

Cosam 

Mattban 

Levi 

Josias 

Addi 

Matthat 

Melchi 

Jacob 

Heli 

Jecbonias 

Neri 

Joseph 

Joseph 

The  average  length  of  a  generation,  by 
Luke's  genealogy,  from  David  to  Christ, 
is  between  26  and  2*7  years.  It  is  high- 
ly probable  that  both  the  lists  make 
omissions  between  Esrom  and  David, 
the  time  from  Esrom's  boyhood  (when 
Jacob's  family  came  into  Egypt)  to  Da- 
vid's birth  having  been  about  600  years, 
and  being  represented  by  only  8  genera- 
tions.-;  3.  Thamar,  his  daughter-in- 


MATTHEW. 


Zara  of  Thamar;  and  Phares  be- 
gat Esrom ;  and  Esrom  begat 
Aram; 

4  And  Aram  begat  Aminadab ; 
and  Aminadab  begat  Naasson; 
and.Naasson  begat  Salmon  ; 

5  And  Salmon  begat  Booz  of 
Rachab ;  and  Booz  begat  Obed  of 
Ruth ;  and  Obed  begat  Jesse ; 

6  And  Jesse  begat  David  the 
king ;  and  David  the  king  begat 
Solomon  of  her  that  had  leen  the 
wife  of  Urias; 

7  And  Solomon  begat  Ro- 
boam ;  and  Roboam  begat  Abia ; 
and  Abia  begat  Asa ; 

8  And  Asa  begat  Josaphat ; 
and  Josaphat  begat  Joram ;  and 
Joram  begat  Ozias; 

9  And  Ozias  begat  Joatham ; 
and  Joatham  begat  Achaz  ;  and 
Achaz  begat  Ezekias ; 

10  And  Ezekias  begat  Manas- 
ses  ;  and  Manasses  begat  Amon ; 
and  Amon  begat  Josias ; 

11  And  Josias  begat  Jechonias 
and  his  brethren,  about  the  time 
they  were  carried  away  to  Baby- 
lon; 

law  (Gen.   xxxviii.   6). 5.   Rachab, 

the  harlot  of  Jericho  (Josh.  ii.  1).  Pos- 
sibly Salmon,  her  husband,  was  one  of 

the   Israelitish    spies. 6.    Her   that 

had  been  the  wife  of  Urias.     Buthshe- 

ba  (2  Sam.  xi.   3). 11.   Jechonias. 

Although  this  Greek  name  is  given  to 
Jehoiachin  in  the  Septuagint,  yet  as  the 
Septuagint  also  gives  both  Jehoiakim 
and  Jehoiachin  the  name  of  "  Joakeim," 
I  am  inclined  to  think  that  this  name 
Jechonias  belongs  to  both,  and  that  in 
this  verse  it  refers  to  Jehoiakim,  while 
in  ver.  12  it  refers  to  Jehoiachin. 

16.  Who  is  called  Christ,  i.  e.,  "who 
is  called  the  Anointed,"  referring  to  the 
Hebrew  word  "Messiah,"  of  which 
"Christ"  (anointed)  is  the  Greek. 

17.  Fourteen  generations.    Thus: 


12  And  after  they  were  brought 
to  Babylon,  Jechonias  begat  Sa- 
lathiel;  and  Salathiel  begat  Zo- 
robabel ; 

13  And  Zorobabel  begat  Abi- 
ud;  and  Abiud  begat  Eliakim; 
and  Eliakim  begat  Azor ; 

14  And  Azor  begat  Sadoc; 
and  Sadoc  begat  Achim ;  and 
Achim  begat  Eliud ; 

15  And  Eliud  begat  Eleasar ; 
and  Eleazar  begat  Matthan  ;  and 
Matthan  begat  Jacob ; 

16  And  Jacob  begat  Joseph 
the  husband  of  Mary,  of  whom 
was  born  Jesus,  who  is  called 
Christ. 

17  So  all  the  generations  from 
Abraham  to  David  are  fourteen 
generations ;  and  from  David  until 
the  carrying  away  into  Babylon 
are  fourteen  generations;  and 
from  the  carrying  away  into  Baby- 
lon unto  Christ  are  fourteen  gene- 
rations. 

18  *![  Now  the  birth  of  Jesus 
Christ  was  on  this  wise :  When 
as  his  mother  Mary  was  espoused 
to  Joseph,  before  they  came  to- 


1  Abraham      Solomon 


2  Isaac 

3  Jacob 

4  Judas 

5  Phares 
(5  Esrom 

7  Aram 

8  Aminadab 

9  Naasson 

10  Salmon 

11  Booz 
V2  Obed 

13  Jesse 

14  David 


Eoboam 

Abia 

Asa 

Josaphat 

Joram 

Ozias 

Joatham 

Achaz 

Ezekias 

Manasses 

Amon 

Josias 

Jechonias 

(Jehoiakim) 


$  Jechonias 
(  (Jehoiachin) 

Salathiel 

Zorobabel 

Abiud 

Eliakim 

Azor 

Sadoc 

Achim 

Eliud 

Eleazar 

Matthan 

Jacob 

Joseph 

Jesus 


For  the  repetition  of  "  Jechonias,"  see 
note  on  ver.  11.  These  generations 
are  fourteen,  not  according  to  their  full 
number,  but  according  to  their  registry, 
many  generations,  as  we  have  seen,  hav- 
ing been  omitted. 1 8.   Wlien  as  his 


MATTHEW. 


getber,  she  was  found  with  child 
of  the  Holy  Ghost, 

19  Then  Joseph  her  husband, 

J.  ' 

being  a  just  man,  and  not  willing 
to  make  her   a   public  example, 
was    minded    to    put    her  away  i 
privily. 

20  But  while  he  thought  on 
these  things,  behold,  the  angel  of 
the  Lord  appeared  unto  him  in  a 
dream,  saying,  Joseph,  thou  son  | 
of  David,  fear  not  to  take  unto  ! 
thee  Mary  thy  wife :  for  that 
which  is  conceived  in  her  is  of  the 
Holy  Ghost.  • 

21  And  she  shall  bring  forth  a 
son,  and  thou  shalt  call  his  name 
JESUS  :  for  he  shall  save  his 
people  from  their  sins. 

22  Now  all  this  was  clone,  that  | 
it  might  be   fulfilled  which  was 
spoken  of  the  Lord  by  the  pro- 
phet, saying, 

23  Behold,  a  virgin  shall  be 
with  child,  and  shall  bring  forth 
a   son,    and    they    shall    call  his 


mother.     "As"  is  superfluous. 20. 

Trie  angel.      Rather   uan   angel."- 


21.  He  shall  save.  The  "he "is  em- 
phatic in  the  Greek,  and  the  meaning  of 
the  clause  is  that  he  by  his  own  power 
and  without  the  help  of  any  other  should 
save,  &c.  The  word  "Jesus"  is  the 
Greek  form  of  Jehoshua  or  Joshua,  and 
means  "Jehovah-Saviour." 

II. — 1.  Bethlehem  of  Judea,  so  called 
to  distinguish  it  from  Bethlehem  of  Zeb- 
ulon  (Josh.  six.  15).  It  is  6  miles  S. 
of  Jerusalem.  Herod.  This  was  Herod 
the  Great,  now  in  the  last  years  of  his 
brilliant  and  cruel  reign.  He  was  the 
son  of  Antipater,  an  Idumean,  and  had 
become  king  of  all  Palestine  by  means 
of  his  interest  with  the  power  of  Rome. 
He  had  somewhat  defended  his  title  to 
the  throne  by  marrying  the  heiress  of 
the  Maccabasan  princes  of  Judah.  She 
had,  however,  been  one  of  the  victims 


name  Emmanuel,  which  being  in- 
terpreted is,  God  with  us. 

24  Then  Joseph  being  raised 
from  sleep  did  as  the  angel  of 
the  Lord  had  bidden  him,  and 
took  unto  him  his  wife  : 

25  And  knew  her  not  till  she 
had  brought  forth  her  firstborn 
son :  and  he  called  his  name  JE- 
SUS. 

CHAPTER  II. 

\[OW  when  Jesus  was  born  in 
i.1  Bethlehem  of  Judea  in  the 
days  of  Herod  the  king,  behold, 
there  came  wise  men  from  the 
east  to  Jerusalem, 

2  Saying,  Where  is  he  that  is 
born  King  of  the  Jews  ?  for  we 
have  seen  his  star  in  the  east, 
and  are  come  to  worship  him. 

3  When  Herod  the  king  had 
heard  these  tilings,  he  was  troubled, 
and  all  Jerusalem  with  him. 

4  And  when  he  had  gathered 
all  the  chief  priests  and  scribes  of 

of  his  cruelty.  See  on  chap.  xiv.  1. 
Wise  men.  The  Greek  term  is  "  Magi," 
and  refers  to  the  large  Persian  and  Chal- 
dean caste  of  priestly  philosophers,  with 
whom   astronomy,  or  rather  astrology, 

was  a  favorite  science. 2.  His  star. 

;  From  the  description  of  the  movement 
!  of  this  star  in  the  9th  verse  ("  went  be- 
j  fore"  and  "came  and  stood  over"),  we 
:  conclude  that  it  was  a  supernatural  ap- 
I  pearance  in  star  form,  an  appropriate 
J  apparition  and  guide  to  those  eastern 
;  star-gazers.      The   phrases    used    show 
that  it  could  not  have  been  an  ordinary 
i  star  or  any  heavenly  body.     God  prob- 
ably permitted  this  miraculous  phenom- 
enon to  coincide  with  their  astrological 
deductions  in  pointing  the  way  to  Judea 
and  Judea's  King.     "  In  the  east,"  i.  *e.-, 

when  we  were  in  the  east. 4.  Wltere 

Christ  should  be  bom.  The  question  of 
Herod  shows  that  the  Jews  were  await- 


I 


MATTHEW. 


the  people  together,  he  demanded 
of  theui  where  Christ  should  be 
born. 

5  And  they  said  unto  him,  In 
Bethlehem  of  Judea  :  for  thus  it 
is  written  by  the  prophet, 

6  And  thou  Bethlehem,  in  the 
land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda  :  for 
out  of  thee  shall  come  a  Gover- 
nor, that  shall  rule  my  people  Is- 
rael. 

7  Then  Herod,  when  he  had 
privily  called  the  wise  men,  in- 
quired of  them  diligently  what 
time  the  star  appeared. 

8  And  he  sent  them  to  Bethle- 
hem, and  said,  Go  and  search  dil- 
igently for  the  young  child ;  and 
when  ye  have  found  him,  bring 
me  word  again,  that  I  may  come 
and  worship  him  also. 

9  When  they  had  heard  the 
king,  they  departed  ;  and,  lo,  the 
star,  which  they  saw  in  the  east, 
went  before  them,  till  it  came 
and  stood  over  where  the  young 
child  was. 

10  When  thev  saw  the  star, 
they  rejoiced  with  exceeding  great 

11  IT  And  when  they  were 
come  into  the  house,  they  saw  the 

ing  their  Messiah,  and  the  conduct  of 
Herod  shows  that,  like  the  Jewish  peo- 
ple, he  was  looking  for  him  as  a  tempo- 
ral prince,  a  rival  for  his  usurped  throne. 

6.  The  evangelists  frequently  give 

the  general  sense  of  a  prophet  in  quota- 
tion, without  a  verbal  exactness,  as  in 
this  case.  This  is  quoted  from  Micah  v. 
2. 7.  Privily.  Probably  ashamed  to 


make  more  public  his  trepidation. 
11.  The  action  of  the  Magi  denoted  re- 
ligious worship.  They  would  not,  if 
seeking  a  temporal  king  of  the  Jews, 


young  child  with  Mary  his  mo- 
ther, and  fell  down,  and  worship- 
ped him :  and  when  they  had 
opened  their  treasures,  they  pre- 
sented unto  him  gifts  ;  gold,  and 
frankincense,  and  myrrh. 

12  And  being  warned  of  God 
in  a  dream  that  they  should  not 
return  to  Herod,  they  departed 
into  their  own  country  another 
way. 

13  And  when  they  were  de- 
parted, behold,  the  angel  of  the 
Lord  appeareth  to  Joseph  in  a 
dream,  saying,  Arise,  and  take 
the  young  child  and  his  mother, 
and  flee  into  Egypt,  and  be  thou 
there  until  I  bring  thee  word: 
for  Herod  will  seek  the  young 
child  to  destroy  him. 

14  When  he  arose,  he  took  the 
young  child  and  his  mother  by 
night,  and  departed  into  Egypt : 

15  And  was  there  until  the 
death  of  Herod  :  that  it  might  be 
fulfilled  which  was  spoken  of  the 
Lord  by  the  prophet,  saying, 
Out  of  Egypt  have  I  called  my 
son. 

16  1  Then  Herod,  when  he 
saw  that  he  was  mocked  of  the 
wise  men,  was  exceeding  wroth, 
and  sent  forth,  and  slew  all  the 


have  gone  to  the  tyrant  Herod  to  make 
inquiry.     Frankincense  and  myrrh  were 

rather  divine  than  regal  offerings. 

12.  Being  warned  of  God.  Though  the 
name  of  God  is  not  in  the  original,  yet 
the  verb  is  one  used  regarding  Divine 

warnings. 13.  Tfie  angel.  Rather  "  an 

angel." 15.  "  Out  of  Egypt  have  I 

called  my  son"  (Ilosea  xi.  1).  Israel 
was  a  type  of  Christ  in  taking  refuge  in 
Egypt  and  in  leaving  that  land.  But  m 
the  rest  of  Hosea's  prophecy  the  type 
does  not  appear. 16.  All  the  chil- 


MATTHEW. 


children  that  were  in  Bethlehem, 
and  in  all  the  coasts  thereof, 
from  two  years  old  and  under, 
according  to  the  time  which  he 
had  diligently  inquired  of  the 
wise  men. 

17  Then  was  fulfilled  that 
which  was  spoken  by  Jeremy  the 
prophet,  saying, 

18  In  Rama  was  there  a  voice 
heard,  lamentation,  and  weeping, 
and  great  mourning,  Rachel 
weeping  for  her  children,  and 
would  not  be  comforted,  because 
they  are  not. 

19  TT  But  when  Herod  was 
dead,  behold,  an  angel  of  the 
Lord  appeareth  in  a  dream  to 
Joseph  in  Egypt, 

20  Saying,  Arise,  and  take 
the  young  child  and  his  mother, 
and  go  into  the  land  of  Israel : 

dren.     Rather,  "all  the  male  children." 

18.  Rama  was  north  of  Jerusalem, 

and  in  the  tribe  of  Benjamin.  The 
prophet  evidently  referred  to  a  destruc,- 
tion  coming  on  the  Benjamites  and 
Ephraimites,  Rachel's  descendants.  The 
evangelist  quotes  fhe  prophecy  not  as 
referring  to  Herod's  massacre  in  Judah, 
but  as  very  applicable  in  its  description 
of  the  loss  of  children  to  the  occurrence 

at  Bethlehem. 19.  When  Herod  was 

dead.  Only  a  few  months  after  the  mas- 
.  sacre. 20.  Tliey  are  dead,  \.  e.,  Her- 
od and  his  son  Antipater.  Or  else,  by 
a  common  usage,  "  they  "  is  used  of  Her- 
od alone. 22.  Archelaus  only  reign- 
ed two  years  and  was  then  deposed  by 
the  Roman  power,  when  a  Roman  gov- 
ernor took  his  place  as  ruler  of  Judea. 
Notwithstanding.  Rather  "  and."  Gali- 
lee. Herod  the  Great  was  succeeded  in 
Galilee  by  his  son  Herod  Antipas,  while 
Archelaus  took  Judea.  This  Herod  An- 
tipas is  the  Herod  hereafter  mentioned 

in  the  gospels.     See  chap.  xiv.  1. 

23.  He  shall  be  called  a  Nazarene. 
Rather,  "  that  he  should  be  called  a  Naz- 


for  they  are  dead  which  sought 
the  young  child's  life. 

21  And  he  arose,  and  took  the 
young  child  and  his  mother,  and 
came  into  the  land  of  Israel. 

22  But  when  he  heard  that 
Archelaus  did  reign  in  Judea  in 

;  the  room  of  his  father  Herod,  he 
I  was   afraid    to  go   thither :    not- 
withstanding,   being    warned    of 
God  in   a  dream,  he  turned  aside 
into  the  parts  of  Galilee  : 

23  And  he  came  and  dwelt  in 
a  city  called  Nazareth :  that  it 
might  be  fulfilled  which  was 
spoken  by  the  prophets,  He  shall 
be  called  a  Nazarene. 

CHAPTER  III. 

IN  those   days    came  John  the 
Baptist,  preaching  in  the  wil- 
derness of  Judea, 

arenc."  It  is  not  a  quotation,  but  a  ref- 
erence to  the  general  predictions  of  the 
prophets  regarding  the  low  estate  of  the 
Messiah  (as  Isaiah  liii.  and  Zech.  xii. 
10),  Nazareth  being  a  proverbially  in- 
significant place  (John  i.  47).  So  the 
island  of  Belbina  in  Greece  from  its  in- 
significance made  the  name  of  Belbinite 
a  proverb  (Herodotus  viii.  125). 

III. — 1.  In  those  days,  i.  e.,  in  the 
days  of  Christ's  life  upon  earth.  Mat- 
thew is  writing  many  years  after  Christ's 
death.  John  the  Baptist,  or  John  the 
Baptizer.  Baptism  was  the  prominent 
accompaniment  of  John's  preaching. 
It  was  a  token  of  the  receiver's  peni- 
tence and  hope  of  pardon,  and  formed 
part  of  the  preparation  for  Christ's  en- 
lightening words.  For  John's  early  his- 
tory and  his  special  work  as  Christ's 
forerunner,  see  Luke,  1st  chapter.  Wil- 
derness of  Judea.  The  sparsely  settled 
country  southeast  and  east  of  Jerusalem 
on  the  west  side  of  the  Dead  Sea  and 
Jordan.     This  is  the  eastern  slope  from 

the  "hill-country"  (Luke  i.  39). 2. 

The  kingdom  of  heaven.     A  comparison 


6 


MATTHEW. 


2  And  saying,  Kepent  ye :  for 
the  kingdom  of  heaven  is  at  hand. 

3  For  this  is  he  that  was 
spoken  of  by  the  prophet  Esaias, 
saying,  The  voice  of  one  crying 
in  the  wilderness,  Prepare  ye  the 
way  of  the  Lord,  make  his  paths 
straight. 

4  And  the  same  John  had  his 
raiment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loins; 
and  his  meat  was  locusts  and 
wild  honey. 

5  Then  went  out  to  him  Jeru- 
salem, and  all  Judea,  and  all  the 
region  round  about  Jordan, 

6  And  were  baptised  of  him 
in  Jordan,  confessing  their  sins. 

7  ^[  But  when  he  saw  many  of 
the  Pharisees  and  Sadducees  come 
to  his  baptism,  he  said  unto 
them,  0  generation  of  vipers,  who 
hath  warned  you  to  flee  from  the 
wrath  to  come  ? 

of  Matt.  xiii.  47  and  John  xviii.  36 
shows  that  this  much-used  expression 
signifies  God's  visible  Church  with  its 
spiritual  methods  under  the  Christian 
dispensation.  We  may  consider  this 
Church  as  established  at  the  day  of  Pen- 
tecost after  our  Lord's  ascension  (Acts 
ii).  Jewish  writers  used  the  phrase  for 
the  old  polity  of  Israel  with  God  at  its 
head,  and,  also,  though  rarely,  for  the 
new  dispensation  of  the  Messiah.  Mat- 
thew alone  of  the  evangelists  uses  the 
expression  in  this  form.  All  the  other 
New  Testament  writers  use  for  it  "  the 
kingdom  of  God."     Neither  expression 

occurs  in  the  Old  Testament. 6.  In 

Jordan.  In  John  i.  28  we  find  Betha- 
bara  (some  read  Bethania)  was  the  place 
at  which  John  was  baptizing.  Its  posi- 
tion cannot  be  ascertained,  but  it  is  sup- 
posed to  be  a  few  miles  north  of  the 
Dead  Sea.  Afterward  we  find  John 
baptizing  at  ^Enon,  near  to  Salim  (John 
iii.  23).  These  places  are  also  un- 
known.  7.    Pharisees   and   Saddu- 


8  Bring  forth  therefore  fruits 
meet  for  repentance : 

9  And  think  not  to  say  within 
yourselves,  We  have  Abraham  to 
our  father :  for  I  say  unto  you, 
that  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham. 

10  And  now  also  the  axe  is 
laid  unto  the  root  of  the  trees : 
therefore  every  tree  which  bring- 
eth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire. 

11  I  indeed  baptize  you  with 
water  unto  repentance :  but  he 
that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not 
worthy  to  bear  :  he  shall  baptize 
you  with  the  Holy  Ghost,  and 
with  fire : 

12  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his 
floor,  and  gather  his  wheat  into 
the  garner ;  but  he  will  burn  up 
the  chaif  with  unquenchable  fire. 

cees.  The  Pharisees,  or  Separatists  (as 
the  word  implies),  were  a  sect  of  high  re- 
ligious assumption,  exceedingly  exact  in 
external  rites.  The  Sadducees  (named 
from  Sadoc,  their  founder)  were  an  infi- 
del sect,  Jewish  materialists,  deniers 
of  almost  everything  spiritual.  These 
apparent  extremes  of  hyper-religion 
and   irrcligion  are  really  closely  allied. 

The  sensuous  is  the  law  of  each. 9. 

We  have  Abraham  to  ozir  father,  i.  e., 

"as  our  father." 11.  With  the  Holy 

Ghost  and  with  fire.  I  think  that  the 
allusion  here  is  to  the  figure  of  the  next 
verse.  Christ  was  coming  to  winnow 
and  to  burn.  That  which  was  not  driv- 
en away  by  the  Holy  Spirit  (the  sifting 
wind)  would  be  gathered  into  his  gar- 
ner, but  the  rest  should  be  baptized  with 
fire,  should  be  consumed.  The  Greek 
word  for  "Spirit"  or  "Ghost"  also 
means  "wind"  or  "breath,"  which  fact 
supports  this  view.     The  "you "refers 

to^the  Jews  generally. 12.    Purge 

his  floor,  i.  e.,  cleanse  or  winnow  his 


MATTHEW. 


13  T  Then  cometh  Jesus  from 
Galilee  to  Jordan  unto  John,  to 
be  baptized  of  him. 

14  But  John  forbade  him, 
saying,  I  have  need  to  be  bap- 
tized of  thee,  and  comest  thou  to 
me  ? 

15  And  Jesus  answering  said  | 
unto  him,  Suffer  it  to  be  so  now : 
for  thus  it  becometh  us  to  fulfil 
all  righteousness.     Then  he   suf- 
fered him. 

16  And  Jesus,  when  he  was 
baptized,  went  up  straightway  out 
of  the  water  :  and,  lo,  the  heavens  I 
were  opened  unto  him,  and  he  ; 
saw  the  Spirit  of  God  descending 
like  a  dove,  and  lighting  -upon 
him : 

17  And  lo  a  voice  from  hea-  j 
ven,  saying,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased. 

CHAPTER  IV. 

THEN  was  Jesus  led  up  of  the 
Spirit  into  the  wilderness  to 
be  tempted  of  the  devil. 

2  And  when  he  had  fasted  forty 



threshing-floor. — —13.  Galilee,  where- 
in was  Xazareth,  where  Jesus  resided 
(chap.  ii.  23),  »was  the  northernmost 
division  of  Palestine  under  the  Ro- 
mans. Its  full  name  was  "  Galilee  of 
the  Gentiles"  (chap.  iv.  15  and  Isaiah  ix. 
1),  so  called  from  the  number  of  non- 
Jewish  residents  after  the  captivity. 
The  word  "  Galilee "  means  "district'." 

15.   All    righteousness,   i.    e.,   all 

that  conduct  which  would  be  the  right- 
eous requirement  of  a  Jew. 16.  Out 

of.  Rather  "  from."  He  saw;  from  John 
i.  32,  33,  34,  we  find  that  John  the  Bap- 
tist also  saw  this  descent  of  the  Spirit  as 
a  dove ;  from  Luke  iii.  22,  we  would 
suppose  that  the  sight  was  visible  to  all. 
IV. — 1.  Of  the  Spirit,  i.  e.,  "  by  the 
Spirit."     Tlic   wilderness^  probably,  of 


days  and  forty  nights,  he  was  af- 
terward a  hungered. 

3  And  when  the  tempter  came 
to  him,  he  said,  If  thou  be  the 
Son  of  God,  command  that  these 
stones  be  made  bread. 

4  But  he  answered  and  said, 
It  is  written,  Man  shall  not  live 
by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth 
of  God. 

5  Then  the  devil  taketh  him  up 
into  the  holy  city,  and  settethhim 
on  a  pinnacle  of  the  temple, 

6  And  saith  unto  him,  If  thou 
be  the  Son  of  God,  cast  thyself 
down :  for  it  is  written,  He  shall 
give  his  angels  charge  concerning 
thee :  and  in  their  hands  they 
shall  bear  thee  up,  lest  at  any  time 
thou  dash  thy  foot  against  a  stone. 

7  Jesus  said  unto  him,  It  is 
written  again,  Thou  shalt  not 
tempt  the  Lord  thy  God. 

8  Again,  the  devil  taketh  him 
up  into  an  exceeding  high  moun- 
tain, and  sheweth  him  all  the 
kingdoms  of  the  world,  and  the 
glory  of  them  \ 

Judea.  After  the  fasting,  Christ  was  re- 
moved once  to  a  high  mountain  and 
once  to  the  pinnacle  of  the  temple  (w. 
5,  8).  These  removals  were,  doubtless, 
supernatural  and  instantaneous.  I  use 
the  word  "supernatural"  in  the  sense 
of  "  contrary  to  human  experience,"  for 
Satan  may  have  used  natural  laws  unex- 
plored by  us. 5.  A  pinnacle.  Rath- 
er the  pinnacle.  This  temptation  is  put 
last  in  Luke's  gospel.  Matthew's  order 
is  the  correct  order,  as  we  see  by  the 
tenth  verse,  where  Satan  is  ordered 
away  by  Christ.  The  evangelists  do  not 
give  all  the  events  of  Christ's  life  in 
their  chronological  order, — an  order  not 

necessary  nor  always   desirable. 8. 

This  exhibition  of  all  the  kingdoms  of 
the  world  must  of  course  have  been  a 


8 


MATTHEW. 


9  And  saith  unto  him,  All  these 
things  will  I  give  thee,  if  thou 
wilt  fall  down  and  worship  me. 

10  Then  saith  Jesus  unto  him, 
Get  thee  hence,  Satan  :  for  it  is 
written,  Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt 
thou  serve. 

11  Then  the  devil  leaveth  him, 
and,  behold,  angels  came  and  min- 
istered unto  him. 

12  %  Now  when  Jesus  had  heard 
that  John  was  cast  into  prison,  he 
departed  into  Galilee ; 

13  And  leaving  Nazareth,  he 
came  and  dwelt  in  Capernaum, 
which  is  upon  the  sea  coast,  in  the 
borders  of  Zabulon  and  Nephtha- 
lim : 

14  That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the 
prophet,  saying, 

15  The  land  of  Zabulon,  and 
the  land  of  Nephthalim,  by  the 
way  of  the  sea,  beyond  Jordan, 
Galilee  of  the  Gentiles ; 

supernatural  work.  (See  on  ver.  1.) 
Satan,  we  are  taught  repeatedly  in 
Scripture,  has  mighty  power  in  the 
physical  world.  Our  circumscribed  pow- 
ers must  be  no  criterion  to  us  of  Satan's 
permitted   operations.      (See  Job  ii.  V 

and    Luke    xiii.     16.) 10.     Satan 

means  "  adversary."  (Comp.  1  Chron. 
xxi.  1  and  Job  i.  6  and  Rev.  xii.  9.) 

12.    John  was  cast   into  prison. 

The  cause  of  this  imprisonment  is  given 
in  chap.  xiv.  3,  4.  As  Herod,  who  im- 
prisoned John,  had  no  control  over  Ju- 
dea,  but  only  over  Galilee  and  the  east 
side  of  Jordan,  John  must  have  preach- 
ed elsewhere  than  in  Judea.  He,  prob- 
ably, at  times  traversed  the  entire  Jew- 
ish country. 13.  Tlie  sea  coast.    Of 

the  sea  of  Galilee,  called  also  the  lake 
of  Gennesaret.  John,  at  a  later  date, 
calls  it  the  sea  of  Tiberias.  It  is  a  beau- 
tiful sheet  of  water  through  which  the 


16  The  people  which  sat  in 
darkness  saw  great  light ;  and  to 
them  which  sat  in  the  region  and 
shadow  of  death  light  is  sprung 
up. 

17  ^F  From  that  time  Jesus  be- 
gan to  preach,  and  to  say,  Repent : 
for  the  kingdom  of  heaven  is  at 
hand. 

18  T  And  Jesus,  walking  by 
the  sea  of  Galilee,  saw  two  breth- 
ren, Simon  called  Peter,  and 
Andrew  his  brother,  casting  a  net 
into  the  sea  :  for  they  Were  fish- 
ers. 

19  And  he  saith  unto  them, 
Follow  me,  and  I  will  make  you 
fishers  of  men. 

20  And  they  straightway  left 
their  nets,  and  followed  him. 

21  And  going  on  from  thence, 
he  saw  other  two  brethren,  James 
the  son  of  Zebedee,  and  John  his 
brother,  in  a  ship  with  Zebedee 
their  father,  mending  their  nets; 
and  he  called  them. 

Jordan  flows.  Its  dimensions  are  about 
14  and  V  miles,  and  it  lies  about  CO 

miles  north  of  the  Dead  Sea. 15. 

Beyond  Jordan.  This  refers  to  the  land 
of  the  Gadarenes,  east  of  the  Jordan 
valley.  It  is  not  put  in  apposition  to 
Zabulon  and  Nephthalim,  but  as  addi- 
tional. It  was  visited  by  our  Saviour 
repeatedly  in  person.  Zabulon  and 
Nephthalim  (Zebulon  and  Naphtali) 
were  the  chief  districts  of  our  Lord's 

earthly    sojourn. 19.     Follow    me. 

The  circumstances  of  this  call  are  more 

fully  narrated  in  Luke  v.  1—11. 24. 

TJiose  which  were  possessed  with  devils 
and  those  ivhich  were  lunatic.  These 
two  classes  are  thus  separated.  The 
former  were,  doubtless,    supernaturally 

affected. 25.    Decapolis  (i.    e.,  ten 

cities)  was  the  name  of  an  extensive  dis- 
trict on  both  sides  of  Jordan,  Scythopo- 
lis  (Bethshean)  being  one  of  the  ten 


MATTHEW. 


9 


22  And  they  immediately  left 
the  ship  and  their  father,  and  fol- 
lowed him. 

23  •[  And  Jesus  went  about  all 
Galilee,  teaching  in  their  syna- 
gogues, and  preaching  the  gos- 
pel of  the  kingdom,  and  healing 
all  manner  of  sickness  and  all 
manner  of  disease  among  the  peo- 
ple. 

24  And  his  fame  went  through- 
out all  Syria :  and  they  brought 
unto  him  all  sick  people  that 
were  taken  with  divers  diseases 
and  torments,  and  those  which 
were  possessed  with  devils,  and 
those  which  were  lunatic,  and 
those  that  had  the  palsy  ;  and  he 
healed  them. 

25  And  there  followed  him 
great  multitudes  of  people  from 
Galilee,  and  from  Decapolis,  and 
from  Jerusalem,  and  from  Judea, 
and  from  beyond  Jordan. 

CHAPTER  V. 

AND  seeing  the  multitudes,  he 
went  up  into  a  mountain  :  and 
when  he  was  set,  his  disciples  came 
unto  him : 

2  And  he  opened  his  mouth, 
and  taught  them,  saying, 

o  Blessed  are  the  poor  in  spir- 

cities.  (Josephus  B.  J.  III.  9.  7.)  Its 
principal  territory,  however,  was  east 
of  that  river.  Beyond  Jordan.  This 
probably  refers  to  the  part  beyond  Jor- 
dan in  "the  latitude  of  Jerusalem,  and 
thus  south  of  Decapolis. 

V. — 1.  A  mountain.  Rather  "the 
mountain-district,"  probably  north  of  the 
sea  of  Galilee. 3.  Luke  (vi.  20)  re- 
cords only  four  of  the  eight  beatitudes, 
the  four  whose  expressions  are  of  out- 
ward symptoms,  viz.,  poverty,  hunger, 
lamentation,  and  persecution.    The  other 

1* 


it :   for  theirs  is  the  kingdom  of 
heaven. 

4  Blessed  are  they  that  mourn  : 
for  they  shall  be  comforted. 

5  Blessed  are  the  meek  :  for 
they  shall  inherit  the  earth. 

6  Blessed  are  they  which  do 
hunger  and  thirst  after  righteous- 
ness :  for  they  shall  be  filled. 

7  Blessed  are  the  merciful :  for 
they  shall  obtain  mercy. 

8  Blessed  are  the  pure  in 
heart :  for  they  shall  see  God. 

9  Blessed  arc  the  peace-mak- 
ers :  for  they  shall  be  called  the 
children  of  God. 

10  Blessed  are  they  which  are 
persecuted  for  righteousness'  sake : 
for  theirs  is  the  kingdom  of 
heaven. 

11  Blessed  are  ye,  when  men 
shall  revile  you,  and  persecute 
you,  and  shall  say  all  manner  of 
evil  against  you  falsely,  for  my 
sake. 

12  Rejoice,  and  be  exceeding 
glad  :  for  great  is  your  reward  in 
heaven  :  for  so  persecuted  they 
the  prophets  which  were  before 
you. 

13  «[  Ye  are  the  salt  of  the 
earth  :  but  if  the  salt  have  lost 
his  savour,  wherewith  shall  it  be 
salted  ?  it  is  thenceforth  good  for 

four  regard  mildness,  mercy,  purity,  and 
peace-making.  The  former  four  charac- 
teristics have  relation  to  faith  and  hope, 
the  latter  four  are  the  exhibitions  of 
love.  The  grant  to  those  who  possess 
the  former  is  the  fulness  of  spiritual  com- 
fort, to  those  who  possess  the  latter  the 
merciful  presence  of  God  as  their  Father, 
ordering  all  earthly  things  for  their  good. 
The  former,  marked  by  great  spiritual 
commotion,  receive  pardon.  The  lat- 
ter, marked  by  a  high  and  peaceful 
spiritual  attainment,  receive  high  realiza- 


10 


MATTHEW. 


nothing,  but  to  be  cast  out,  and 
to  be  trodden  under  foot  of 
men. 

14  Ye  are  the  light  of  the 
world.  A  city  that  is  set  on  a 
hill  cannot  be  hid. 

15  Neither  do  men  light  a 
candle,  and  put  it  under  a  bushel, 
but  on  a  candlestick ;  and  it  giv- 
eth  light  unto  all  that  are  in  the 
house. 

16  Let  your  light  so  shine  be- 
fore men,  that  they  may  see  your 
good  works,  and  glorify  your 
Father  which  is  in  heaven. 

17  f  Think  not  that  I  am  come 
to  destroy  the  law,  or  the  proph- 
ets :  I  am  not  come  to  destroy, 
but  to  fulfil. 

18  For  verily  I  say  unto  you, 
Till  heaven  and  earth  pass,  one 
jot  or  one  tittle  shall  in  no  wise 
pass  from  the  law,  till  all  be  ful- 
filled. 

19  Whosoever  therefore  shall 
break  one  of  these  least  command- 
ments, and  shall  teach  men  so,  he 
shall  be  called    the  least  in    the 

tiona   of    spiritual     glory. 15.     A 

bushel.  Rather  "the  bushel-rncasure," re- 
ferring to  the  single  one  in  each  house. 
A  candlestick.  Rather  "  the  candlestick." 
18.  One  jot  or  one  tittle.     Jot  is  the 


letter  "  Jod,"  the  smallest  letter  of  the 
Hebrew  alphabet.  A  tittle  (or  rather 
the  Greek  word  thus  translated),  is  a  let- 
ter-mark distinguishing  one  letter  from 
another,  and  is  thus  smaller  even  than  a 
jot.  This  is  an  Oriental  way  of  affirm- 
ing the  complete  truthfulness  of  the  Old 

Testament   Scriptures. 19.    In    the 

kingdom  of  heaven,  i.  e.,  in  the  Church 
under  the  Gospel  dispensation  (see  note 

on  chap.  iii.  2). 21.  By  them  of  old 

time,  i.  e.,  the  Jewish  teachers,  who  cor- 
rupted God's  word.  The  judgment. 
This  was  the  Court  of  Seven,  an  inferior 
court  among  the  Jews  (see  Josephus, 


kingdom  of  heaven :  but  whoso- 
ever shall  do  and  teach  them,  the 
same  shall  be  called  great  in  the 
kingdom  of  heaven. 

20  For  I  say  unto  you,  That 
except  your  righteousness  shall 
exceed  the  righteousness  of  the 
scribes  and  Pharisees,  ye  shall  in 
no  case  enter  into  the  kingdom  of 
heaven. 

21  ^[  Ye  have  heard  that  it  was 
said  by  them  of  old  time,  Thou 
shalt  not  kill ;  and  whosoever 
shall  kill  shall  be  in  danger  of  the 
judgment : 

22  But  I  say  unto  you,  That 
whosoever  is  angry  with  his  broth- 
er without  a  cause  shall  be  in 
danger  of  the  judgment :  and 
whosoever  shall  say  to  his  brother, 
Kaca,  shall  be  in  danger  of  the 
council :  but  whosoever  shall  say, 
Thou  fool,  shall  be  in  danger  of 
hell  fire. 

23  Therefore  if  thou  bring  thy 
gift  to  the  altar,  and  there  re- 
memberest  that  thy  brother  hath 
aught  against  thee ; 

B.  J.    II.    20.   5). 22.  Raca.     The 

Hebrew  for  "vain"  or  "  trifling,"  the 
word  used  by  Michal  to  David  when  he 
danced  before  the  ark.  Council.  The 
Sanhedrim,  or  highest  Jewish  court. 
Fool.  This  refers  to  wickedness — moral 
depravity.  Hell  fire.  Rather  "  the  fire 
of  Gehenna."  Gehenna  is  the  Hebrew 
for  "  valley  of  Hinnom  "  (Josh,  xviii.  16), 
the  deep  ravine  on  the  south  side  of  Je- 
rusalem,  where  a  constant  fire  burnt  the 
offal  from  the  temple.  This  fire  was  em: 
blematic  of  spiritual  and  eternal  punish- 
ment. Our  Lord  means  that  an  angry 
feeling  is  sinful,  and  calls  for  punishment 
equal  to  what  a  Jew  thought  murder  de- 
served. Anger,  when  it  proceeds  to 
taunts,  is  worse,  and  when  it  reaches 
slander  is  worse  still.  The  figures  used 
would  be  very  striking  to  a  Jew. 


MATTHEW. 


11 


24  Leave  there  thy  gift  before 
the  altar,  and  go  thy  way ;  first 
be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift. 

25  Agree  with  thine  adversary 
quickly,  while  thou  art  in  the  way 
with  him  ;  lest  at  any  time  the  ad- 
versary deliver  thee  to  the  judge, 
and  the  judge  deliver  thee  to  the 
officer,  and  thou  be  cast  into 
prison. 

26  Verily  I  say  unto  thee, 
Thou  shalt  by  no  means  come  out 
thence,  till  thou  hast  paid  the  ut- 
termost farthing. 

27  %  Ye  have  heard  that  it 
was  said  by  them  of  old  time, 
Thou  shalt  not  commit  adultery  : 

28  But  I  say  unto  you,  That 
whosoever  looketh-  on  a  woman  to 
lust  after  her  hath  committed 
adultery  with  her  already  in  his 
heart. 

29  And  if  thy  right  eye  offend 
thee,  pluck  it  out,  and  cast  it  from 
thee  :  for  it  is  profitable  for  thee 
that  one  of  thy  members  should 
perish,  and  not  that  thy  whole 
body  should  be  cast  into  hell.. 

30  And  if  thy  right  hand  of- 
fend thee,  cut  it  off,  and  cast  it 
from  thee  :  for  it  is  profitable  for 
thee   that    one  of    thy  members 

29.  Offend.  This  word  is  now  obsolete 
in  the  sense  of  our  Version.  It  meant 
u  to  cause  to  stumble."  So  here,  "  if 
thy  right  eye  cause  thee  to  stumble." 
The  right  eye  and  the  right  hand  are 
figuratively  used  for  the  dearest  objects 
in  life.  Special  reference  is  here  had 
to   the   subject   of  the    27th  and  28th 

verses.    (Compare  chap,  xviii.  8,  9.) 

Hell.     See   note   on   v.   22. 31.  It 

hath  been  said.  By  Moses.  Compare 
chap.  xix.  V,  8.  Moses'  law  of  divorce 
was  a  civil  enactment.     Now  that  the 


should  perish,  and  not  that  thy 
whole  body  should  be  cast  into 
hell. 

31  It  Lath  been  said,  "Whoso- 
ever shall  put  away  his  wife,  let 
him  give  her  a  writing  of  divorce- 
ment : 

32  But  I  say  unto  you,  That 
whosoever  shall  put  away  his  wife, 
saving  for  the  cause  of  fornica- 
tion, causeth  her  to  commit  adul- 
tery :  and  whosoever  shall  marry 
her  that  is  divorced  committeth 
adultery. 

33  %  Again,  ye  have  heard 
that  it  hath  been  said  by  them  of 
old  time,  Thou  shalt  not  forswear 
thyself,  but  shalt  perform  unto 
the  Lord  thine  oaths  : 

34  But  I  say  unto  you,  Swear 
not  at  all ;  neither  by  heaven ;  for 
it  is  God's  throne  : 

35  Nor  by  the  earth ;  for  it  is 
his  footstool ;  neither  by  Jerusa- 
lem ;  for  it  is  the  city  of  the  great 
KiDg. 

36  Neither  shalt  thou  swear  by 
thy  head,  because  thou  canst  not 
make  one  hair  white  or  black. 

37  But  let  your  communication 
be,  Yea,  yea ;  Nay,  nay :  for 
whatsoever  is  more  than  these 
cometh  of  evil. 


civil  polity  of  the  Jews  was  at  an  end,  that 
civil  enactment  is  abrogated,  and  their 
duty  is  to  conform  to  the  original  design 
of  the  marriage  law  (Gen.  ii.  24,  Matt, 
xix.  5,  6). 36.  By  iky  head.  Hea- 
ven, earth,  Jerusalem,  and  our  heads  are 
equally  God's,  and  it  is  equally  irreve- 
rent to  use  any  of  these  in  oaths  as  to 
use  the  name  of  God.  This  injunction 
of  course  refers  to  conversational  swear-, 
ing.  In  peculiar  solemnities  God's  name 
could  be  used.  (See  2  Cor.  i.  23,  Eom. 
i.  9,  Gal.  i.  20.) 37.  Yea,  yea;  Nay, 


12 


MATTHEW. 


38  •f  Ye  have  heard  that  it 
hath  been  said,  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth : 

39  But  I  say  unto  you,  That 
ye  resist  not  evil :  but  whosoever 
shall  smite  thee  on  thy  right  cheek, 
turn  to  him  the  other  also. 

40  And  if  any  man  will  sue 
thee  at  the  law,  and  take  away 
thy  coat,  let  him  have  thy  cloak 
also. 

41  And  whosoever  shall  com- 
pel thee  to  go  a  mile,  go  with  him 
twain. 

42  Give  to  him  that  asketh 
thee,  and  from  him  that  would 
borrow  of  thee  turn  not  thou 
away. 

43  %  Ye  have  heard  that  it  hath 
been  said,  Thou  shalt  love  thy 
neighbour,  and  hate  thine  enemy. 

44  But  I  say  unto  you,  Love 
your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which 
despitefully  use  you,  and  persecute 
you; 

45  That  ye  may  be  the  chil- 
dren of  your  Father  which  is  in 


nay.   Simple  or  reiterated  assertion. 


38.  This  rule,  which  was  a  law  for  the 
magistrate  (Ex.  xxi.  24,  Lev.  xxiv.  20, 
Deut.  xix.  21),  was  perverted  by  the 
Jews  to  the  purpose  of  personal  revenge. 
The  measure  of  punishment  was  con- 
sidered the  measure  of  revenge.  '  It  is 
against  a  revengeful  feeling  Christ  di- 
rects his  teaching. 39.  The  instances 

given  in  this  and  in  the  three  succeeding 
verses  are  not  to  be  interpreted  literally. 
They  are  teachings  per  contra — a  hyper- 
bole common  in  the  East.  They  may 
be  in  each  case  interpreted,  "  Kather  do 
this  extreme  act  on  the  right  side  than 
do  anything  from  the  opposite  motive." 
So  we  are  told  that  unless  we  hate  our 
family  we  cannot  be  Christ's  disciples 


heaven :  for  he  maketh  his  sun  to 
rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and 
on  the  unjust. 

46  For  if  ye  love  them  which 
love  you,  what  reward  have  ye  ? 
do  not  even  the  publicans  the 
same? 

47  And  if  ye  salute  your  breth- 
ren only,  what  do  ye  more  than 
others?  do  not  even  the  publicans 
so  ? 

48  Be  ye  therefore  perfect,even 
as  your  Father  which  is  in  heaven 
is  perfect. 

CHAPTER  VI. 

TAKE  heed  that  ye  do  not  your 
alms  before  men,  to  be  seen 
of  them  :  otherwise  ye  have  no 
reward  of  your  Father  which  is  in 
heaven. 

2  Therefore  when  thou  doest- 
thine  alms,  do  not  sound  a  trumpet 
before  thee,  as  the  hypocrites  do 
in  the  synagogues  and  in  the 
streets,  that  they  may  have  glory 
of  men.  Verily  I  say  unto  you, 
They  have  their  reward. 

(Luke  xiv.  26);  a  phrase  which  is  ex- 
plained by  the  parallel  passage  in  Matt. 

x.  37. 41.  Compel  thee  to  go  a  mile. 

In  the  courier's  service,  as  the  word  ori- 
ginally denotes. 43.  Hate  thine  ene- 
mies. This  was  a  Jewish  inference  from 
God's  command  to  exterminate  the  Ca- 
naanites — an   inference   wholly   against 

the  spirit  of  their  law. 46.  Publicans. 

These  were  the  collectors  or  farmers  of 
the  revenue,  a  proverbially  extortionate 
and  base  class.  Jews,  who  would  ac- 
cept such  an  office  under  the  Romans, 
were  naturally  despised  by  their  country- 
men. 

VI. — 2.  As  the  hypocrites  do.  Their 
trumpet-sounding  is  figurative — a  pro- 
verbial expression  for  ostentation. 


MATTHEW. 


13 


3  But  when  thou  doest  alms, 
let  not  thy  left  hand  know  what 
thy  right  hand  doeth  : 

4  That  thine  alms  may  be  in 
secret  :  and  thy  Father  which 
seeth  in  secret  himself  shall  re- 
ward thee  openly. 

5  1"  And  when  thou  prayest, 
thou  shalt  not  be  as  the  hypocrites 
are :  for  they  love  to  pray  stand- 
ing in  the  synagogues  and  in  the 
corners  of  the  streets,  that  thev 
may  be  seen  of  men.  Verily  I 
say  unto  you,  They  have  their  re- 
ward. 

G  But  thou,  when  thou  prayest, 
enter  into  thy  closet,  and  when 
thou  hast  shut  thy  door,  pray  to 
thy  Father  which  is  in  secret ;  and 
thy  Father  which  seeth  in  secret 
shall  reward  thee  openly. 

7  But  when  ye  pray,  use  not 
vain  repetitions,  as  the  heathen 
do  :  for  they  think  that  they  shall 
be  heard  for  their  much  speaking. 

8  Be  not  ye  therefore  like  unto 
them  :  for  your  Father  knoweth 
what  things  ye  have  need  of,  be- 
fore ye  ask  him. 

9  After  this  manner  therefore 
pray  ye  :  Our  Father  which  art 
in  heaven.  Hallowed  be  thy 
name. 

10  Thy  kingdom  come.  Thy 
will  be  done  in  earth,  as  it  is  in 
heaven. 

11  Give  us  this  day  our  daily 
bread. 

12  And  forgive  us  our  debts, 
as  we  forgive  our  debtors. 

6.  Closet,  i.  e.,  any  retired  place,  or  even 
any  place,  with  modest  unostentatious 
feelings.  The  words  of  the  clause  are 
almost  the  same  as  in  Isaiah  xxvi.  20. 
11.  Daily  bread.     Rather,  "bread 


13  And  lead  us  not  into  tempt- 
ation, but  deliver  us  from  evil  : 
For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  for  ever. 
Amen. 

14  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father 
will  also  forgive  you  : 

15  But  if  ye  forgive  not  men 
their  trespasses,  neither  will  your 
Father  forgive  your  trespasses. 

16  T  Moreover  when  ye  fast, 
be  not,  as  the  hypocrites,  of  a  sad 
countenance  :  for  they  disfigure 
their  faces,  that  they  may  appear 
unto  men  to  fast.  Verily  I  say 
unto  you,  They  have  their  reward. 

17  But  thou,  when  thou  fastest, 
anoint  thine  head,  aud  wash  thy 
face ; 

18  That  thou  appear  not  unto 
men  to  fast,  but  unto  thy  Father 
which  is  in  secret :  and  thy  Father 
which  seeth  in  secret  shall  reward 
thee  openly. 

19  H  Lay  not  up  for  yourselves 
treasures  upon  earth,  where  moth 
and  rust  doth  corrupt,  and  where 
thieves  break  through  and  steal : 

20  But  lay  up  for  yourselves 
treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and 
where  thieves  do  not  break  through 
nor  steal : 

21  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

22  The  'light  of  the  body  is  the 
eye :  if  therefore  thine  eye  be 
single,  thy  whole  body  shall  be 
full  of  light. 

needful  for  our  support,"  or  "sustain- 
ing  bread." 17.  Anoint    thy   head 

and  mask  thy  face,  i.   e.,  perform  thy 

usual  toilet. 19,  20.  Moth  and  rust. 

In  the  Greek  a  hendiadvs  for  "the  eat- 


14 


MATTHEW. 


23  But  if  thine  eye  be  evil, 
thy  whole  body  shall  be  full  of 
darkness.  If  therefore  the  light 
that  is  in  thee  be  darkness,  how 
great  is  that  darkness  ! 

24  H  No  man  can  serve  two 
masters :  for  either  he  will  hate 
the  one,  and  love  the  other;  or 
else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot 
serve  God  and  mammon. 

25  Therefore- 1  say  unto  you, 
Take  no  thought  for  your  life, 
what  ye  shall  eat,  or  what  ye  shall 
drink ;  nor  yet  for  your  body, 
what  ye  shall  put  on.  Is  not  the 
life  more  than  meat,  and  the  body 
than  raiment  ? 

26  Behold  the  fowls  of  the  air  : 
for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns ;  yet 
your  heavenly  Father  feedeth 
them.  Are  ye  not  much  better 
than  they  ? 

27  Which  of  you  by  taking 
thought  can  add  one  cubit  unto 
his  stature? 

28  And  why  take  ye  thought 
for  raiment  ?  Consider  the  lilies 
of  the  field,  how  they  grow  ;  they 
toil  not,  neither  do  they  spin : 

29  And  yet  I   say  unto  you, 

ing  moth." 22.  Single,  i.  e.,  clear. 

23.  Evil,  i.  e.,  blind  or  defective. 

As  the  clear  eye  is  needed  for  a  safely- 
guided  body,  so  a  clear  sight  of  eternal 
treasures  is  necessary  for  a  safely-guided 
life.  If  this  spiritual  vision  is  wanting, 
how  great  is  the  consequent  darkness 
and  peril  of  the  soul  !  Horn  great  is 
that  darkness.     Rather,  "  how  great  is 

the  darkness." 24.  Despise.    Rather 

"neglect"  or  "disregard."     Mammon. 

A  Chaldee  word  for  "  riches." 25. 

Is  not  the  life  more  than  meat,  and  the 
body  than  raiment?  The  argument  is 
that  God  has  made  everything  with  sup- 


Tbat  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of 
these. 

30  "Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to  day 
is,  and  to  morrow  is  cast  into  the 
oven,  shall  he  not  much  more  clothe 
you,  0  ye  of  little  faith  ? 

31  Therefore  take  no  thought, 
saying,  What  shall  we  eat  ?  or, 
What  shall  we  drink  ?  or,  Where- 
withal shall  we  be  clothed  ? 

32  (For  after  all  these  things 
do  the  Gentiles  seek :)  for  your 
heavenly  Father  knoweth  that  ye 
have  need  of  all  these  things. 

33  But  seek  ye  first  the  king- 
dom of  God,  and  his  righteousness; 
and  all  these  things  shall  be  added 
unto  you. 

34  Take  therefore  no  thought 
for  the  morrow  :  for  the  morrow 
shall  take  thought  for  the  things 
of  itself.  Sufficient  unto  the  day 
is  the  evil  thereof. 

CHAPTER  VII. 

JUDGE  not,  that  ye  be  not  judg- 
ed. 
2    For   with    what    judgment 
ye   judge,  ye    shall   be   judged  : 
and  with  what  measure  ye  mete, 

plies  to  meet  adaptation,  and  as  he  has 
made  our  bodies  and  given  us  life,  he 
will  furnish  the  lesser  gifts  of  food  and 
raiment  which  arc  necessary  for  physical 
life.  The  argument  is  illustrated  by 
God's  care  of  the  birds  and  flowers  and 
by  our  own  inability.  Take  no  thought, 
i.  e.,  as  in  the  Latin,  "be  not  solicitous." 
The  phrase  bore  this  meaning  in  old 
English.     So  in  verses  27,  28,  31,  and 

34. 30.  Grass.  Rather  "  plant."  All 

dry  stalks  are  used  for  fuel  in  the  East. 

33.  His  righteousness,  i.  e.,  that 

which  is  right  in  his  sight. 

VII. — 6.  The  connection  of  this  verse 


MATTHEW, 


15 


it    shall    be    measured    to    you 
again. 

3  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye, 
but  eonslderest  not  the  beam  that 
is  in  thine  own  e}Te  ? 

4  Or  how  wilt  thou  say  to  thy 
brother,  Let  me  pull  out  the  mote 
out  of  thine  eye ;  and,  behold,  a 
beam  is  in  thine  own  eye  ? 

5  Thou  hypocrite,  first  cast  out 
the  beam  out  of  thine  own  eye; 
and  then  shalt  thou  see  clearly  to 
cast  out  the  mote  out  of  thy  bro- 
ther's eye. 

6  *§  Give,  not  that  which  i3 
holy  unto  the  dogs,  neither  cast 
ye  your  pearls  before  swine,  lest 
they  trample  them  under .  their 
feet,  and  turn  again  and  rend  you. 

7  %  Ask,  and  it  shall  be  given 
you;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  unto  you  : 

8  For  every  one.  that  asketh 
receiveth ;  and  he  that  seeketh 
findeth;  and  to  him  that  knock- 
eth  it  shall  be  opened. 

9  Or  what  man  is  there  of  you, 
whom  if  his  son  ask  bread,  will 
he  give  him  a  stone  ? 

10  Or  if  he  ask  a  fish,  will  he 
give  him  a  serpent  ? 

11  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children,  how  much   more    shall 


is  somewhat  obscure.  Perhaps  it  is  this : 
"While  you  must  be  charitable  in  judg- 
ing other's,  yet  you  may  use  common 
reason  to  discover  who  are  unworthy  to 
receive  your  close  fellowship,  on  whom, 
as  on  dogs  and  swine,  your  pearls  would 
be  wasted  and  only  invitations  to  perse- 
cution."     Perhaps  special    reference  is 

had  to  the  Pharisees. 12.  Tliereforc. 

This  particle  shows  that  there  is  a  con- 
nection with  what  precedes.     It  is  this : 


your  Father  which  is  in  heaven 
give  good  things  to  them  that  ask 
him  ? 

12  Therefore  all  things  what- 
soever ye  would  that  men  should 
do  to  you,  do  ye  even  so  to  them  : 
for  this  is  the  law  and  the  prophets. 

13  %  Enter  ye  in  at  the  strait 
gate  :  for  wide  is  the  gate,"  and 
broad  is  the  way,  that  leadeth  to 
destruction,  and  many  there  be 
which  go  in  thereat : 

1-1  Because  strait  is  the  gate, 
and  narrow  is  the  way,  which  lead- 
eth unto  life,  and  few  there  be 
that  find  it. 

15  T  Beware  of  false  prophets, 
which  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are 
ravening  wolves. 

16  Ye  shall  know  them  by  their 
fruits.  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  ? 

17  Even  so  every  good  tree 
bringeth  forth  good  fruit ;  but  a 
corrupt  tree  bringeth  forth  evil 
fruit. 

18  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  a  cor- 
rupt tree  bring  forth  good  fruit. 

19  Every  tree  that  bringeth  not 
forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

20  Wherefore  by  their  fruits  ye 
shall  know  them. 

"  As  your  Heavenly  Father  gives  for  the 
asking-,  and  as  vou  would  desire  vour  fel- 
lows  to  give  in  the  same  way  (where  it  is 
proper),  so  do  you  cherish  this  kindly 
spirit,  and  bestow  of  your  sympathy  and 

help  on  others." 13.  At  the  strait 

gate.  Eather,  "  through  the  strait  gate." 
Thereat.     Rather  "through  it." 21. 

,  Kingdom  of  heaven.  This  phrase,  whose 
primary  use  we  have  remarked  upon  at 

I  chap.  iii.  2,  has  here  its  more  circum- 


16 


MATTHEW. 


21  •["  Not  every  one  that  saith 
unto  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven  ;  but 
he  that  doeth  the  will  of  mj  Fa- 
ther which  is  in  heaven. 

22  Many  will  say  to  me  in  that 
day,  Lord,  Lord,  have  we  not 
prophesied  in  thy  name  ?  and  in 
thy  name  have  cast  out  devils  ? 
and  in  thy  name  done  many  won- 
derful works  ? 

23  And  then  will  I  profess  unto 
them,  I  never  knew  you  :  depart 
from  me,  ye  that  work  iniquity. 

24  ^T  Therefore  whosoever  hear- 
eth  these  sayings  of  mine,  and 
doeth  them,  I  will  liken  him  unto 
a  wise  man,  which  built  his  house 
upon  a  rock  : 

25  And  the  rain  descended,  and 
the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house ; 
and  it  fell  not :  for  it  was  founded 
upon  a  rock. 

26  And  every  one  that  heareth 
these  sayings  of  mine,  and  doeth 
them  not,  shall  be  likened  unto  a 
foolish  man,  which  built  his  house 
upon  the  sand : 

27  And   the   rain   descended, 

scribed  meaning  of  the  church  trium- 
phant.  22.  Judas,  for  example,  had 

done  all  these  things. 24.  A  rock. 

Rather  "  the  rock."  So  in  the  next  verse. 
25.  Floods.  Rather  "  rivers,"  re- 
ferring to  an  overflow.     So  in  verse  27. 

29.  TJic  scribes  explained  the  law 

to  the  people  in  accordance  with  the 
traditionary  glosses  of  the  Hebrew  doc- 
tors. The  sermon  on  the  mount  may  be 
thus  epitomised  to  show  its  connections  : 
Blessed  are  God's  people,  spiritual  lights 
to  the  world,  who  keep  God's  law  in  the 
spirit  as  well  as  letter,  whose  religious 
duties  are  therefore  performed  as  before 
God  and  not  men,  who,  being  heavenly- 
minded,  abandon  all  worldly  anxieties 


and  the  floods  came,  and  the 
winds  blew,  and  beat  upon  that 
house ;  and  it  fell :  and  great  was 
the  fall  of  it. 

28  And  it  came  to  pass,  when 
Jesus  had  ended  these  sayings, 
the  people  were  astonished  at  his 
doctrine : 

29  For  he  taught  them  as  one 
having  authority,  and  not  as  the 
scribes. 

CHAPTER  VIII. 

WHEN  he  was  come  down  from 
the   mountain,  great   multi- 
tudes followed  him. 

2  And,  behold,  there  came  a 
leper  and  worshipped  him,  saying, 
Lord,  if  thou  wilt,  thou  canst 
make  me  clean. 

3  And  Jesus  put  forth  his  hand, 
and  touched  him,  saying,  I  will; 
be  thou  clean.  And  immediately 
his  leprosy  was  cleansed. 

4  And  Jesus  saith  unto  him, 
See  thou  tell  no  man ;  but  go  thy 
way,  shew  thyself  to  the  priest, 
and  offer  the  gift  that  Moses 
commanded,  for  a  testimony  unto 
them. 

and  exercise  all  kindly,  charitable  feel- 
ings towards  their  fellow-men  (while  they 
reserve  their  highest  human  communion 
for  their  godly  brethren),  thus  choosing 
the  unfashionable  path  of  a  sincere  re- 
ligion without  hypocrisy. 

VIII. — 1.     The  mountain.    See  note 

on  chap.  v.  1. 4.  See  thou  tell  no 

man.  From  the  additional  statement 
in  Mark  i.  45  we  may  gather  that 
this  command  (which  was  disobeyed, 
probably  through  a  mistaken  exhibition 
of  gratitude)  was  made  to  prevent  a 
popular  tumult  in  the  cities.  Such  tu- 
mults did  occur  during  our  Saviour's 
course,  as,  for  example,  when  they 
sought  to  make  him  a  king  (John  vi. 


MATTHEW. 


17 


5  %  And  when  Jesus  was  en- 
tered into  Capernaum,  there  came 
unto  him  a  centurion,  beseeching 
him, 

6  And  saying,  Lord,  my  ser- 
vant lieth  at  home  sick  of  the 
palsy,  grievously  tormented. 

7  And  Jesus  saith  unto  him,  I 
will  come  and  heal  him. 

8  The  centurion  answered  and 
said,  Lord,  I  am  not  worthy  that 
thou  shouldest  come  under  my 
roof:  but  speak  the  word  only, 
and  my  servant  shall  be  healed. 

9  For  I  am  a  man  under  au- 
thority, having  soldiers  under  me  : 
and  I  say  to  this  man,  Go,  and  he 
goeth  ;  and  to  another,  Come,  and 
he  cometh ;  and  to  my  servant, 
Do  this,  and  he  doeth  ft. 


15).  Tlie  gift  that  Moses  commanded. 
See  Levit.  xiv.  2-32. 5.  Caperna- 
um was  on  the  sea  of  Galilee.  In  all 
probability,  according  to  Dr.  Robinson's 
very  clear  proof,  it  stood  at  the  north 
end  of  the  plain  of  Gennesaret,  west  of 
the  lake,  near  the  modern  Khan  Minyeh, 
about  six  miles  from  the  entrance  of 
the  Jordan.  A  centurion,  in  the  Ro- 
man army,  was  the  commander  of  a 
century  or  half  maniple.  The  "  legion  " 
consisted  of  4,200  soldiers,  divided  into 
1,200  hastati,  1,200  principes,  600  tria- 
rii,  and  1,200  velites.  The  hastati, 
principes,  and  triarii  were  divided  each 
into  ten  "maniples."  Hence  a  maniple 
of  either  of  the  former  two  was  compo- 
sed of  120  men,  while  a  maniple  of  the 
triarii  was  composed  of  only  60  men. 
As  each  maniple  had  two  "centuries,"  the 
centurion  was  a  commander  of  either 
60  or  80  men.  The  same  would  imply 
that  he  commanded  a  hundred  men,  but 
the  name  had  reference  to  an  earlier  divi- 
sion, or  it  is  probable  that  the  exact 
army-division  was  not  always  maintain- 
ed. (Compare  Acts  xiii.  23.)  Came 
unto  him.  What  we  do  by  another,  we 
do    ourselves.     From   Luke  vii.  3   we 


10  "When  Jesus  heard  it,  he 
marvelled,  and  said  to  -them  that 
followed,  Verily  I  say  unto  you,  I 
have  not  found  so  great  faith,  no, 
not  in  Israel. 

11  And  I  say  unto  you,  That 
many  shall  come  from  the  east 
and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven  : 

12  But  the  children  of  the  king- 
dom shall  be  cast  out  into  outer 
darkness  :  there  shall  be  weeping 
and  gnashing  of  teeth. 

13  And  Jesus  said  unto  the 
centurion,  Go  thy  way ;  and  as 
thou  hast  believed,  so  be  it  done 
unto  thee.  And  his  servant  was 
healed  in  the  selfsame  hour. 

14  T  And  when  Jesus  was  come 


see  that  the  centurion  did  not  come 
in  person,  but  sent  Jewish  friends  to 
Christ. 9.  Under  authority.  Know- 
ing how  servants  ought  to  obey. 
Having  soldiers  under  me.  Knowiug 
how  masters  can  command.  The  analo- 
gy is  between  master  and  servants  on 
one   hand,  and  Christ   and   diseases  on 

the  other. 11    Kingdom  of  heaven. 

See  note  on  chap.  vii.  21.  Sit  down. 
Literally     u recline"    at     table,    after 

the   custom    of    the    ancients. 12. 

The  children  of  the  kingdom,  i.  e.,  mem- 
bers of  God's  visible  church.  In  chap.  xiii. 
38  the  same  phrase  is  used  for  the 
members  of  God's  true  and  invisible 
church.  Outer  darkness.  The  dark- 
ness outside  of  the  palace  feasting-hall, 
contrasted  with  the  brilliancy  of  the 
assembly-room  within.  Tliere  shall  be 
weeping  and  gnashing  of  teeth.  Mat- 
thew uses  this  phrase  six  times,  and 
Luke  once,  as  spoken  by  our  Lord.  The 
gnashing  of  teeth  as  a  sign  of  rage  is 
mentioned  several  times  in  the  Psalms 
and  once  in  Job.  Indeed,  the  use  of 
the  phrase  in  Matthew  xxiv.  51,  where 
hypocrites  are  referred  to  in  the  con- 
text, seems  to  have  special  reference  to 


18 


MATTHEW. 


into  Peter's  house,  he  saw  his 
wife's  mother  laid,  and  sick  of  a 
fever. 

15  And  he  touched  her  hand, 
and  the  fever  left  her  :  and  she 
arose,  and  ministered  unto  them. 

16  *f  When  the  even  was  come, 
they  brought  unto  him  many  that 
were  possessed  with  devils :  and 
he  cast  out  the  spirits  with  his 
word,  and  healed  all  that  were 
sick : 

17  That  it  might  he  fulfilled 
which  was  spoken  by  Esaias  the 
prophet,  saying,  Himself  took  our 
infirmities,  and  bare  our  sicknesses. 

IS  H  Now  when  Jesus  saw 
great  multitudes  about  him,  he 
gave  commandment  to  depart  unto 
the  other  side. 

19  And  a  certain  scribe  came, 
and  said  unto  him,  Master,  I  will 
follow  thee  whithersoever  thou 
goest. 

20  And  Jesus  saith  unto  him, 
The  foxes  have  holes,  and  the  birds 
of  the  air  have  nests ;  but  the  Son 
of  man  hath  not  where  to  lay  his 
head. 

21  And  another  of  his  disciples 
said  unto  him,  Lord,  suffer  me 
first  to  go  and  bury  my  father. 

22  But  Jesus  said  unto  him, 
Follow  me  ;  and  let  the  dead  bury 
their  dead. 

23  T  And  when  he  was  enter- 
Psalm  xxxv.  16.  The  double  phrase 
of  the  text,  I  doubt  not,  is  an  allusion 
to  Psalm  cxii.  10.  Grief  and  rage  at 
their  exclusion  is  thus   vividly  denoted. 

18.  The   other   side  of  the   sea  of 

Galilee,  that  is,  the  eastern   shore,  the 
country  of  the  Gcrgesenes  orGadarenes. 

(Compare  ver.  28.) 20.  Holes,  i.  e., 

dens. 22.     Let  the  dead  bury  their 

dead.     That  is,  there  are  enough  spirit- 


ed into  a  ship,  his  disciples  follow- 
ed him. 

24  And,  behold,  there  arose  a 
great  tempest  in  the  sea,  insomuch 
that  the  ship  was  covered  with  the 
waves  :  but  he  was  asleep. 

25  And  his  disciples  came  to 
him,  and  awoke  him,  saying,  Lord, 
save  us  :  we  perish. 

26  And  he  saith  unto  them, 
Why  are  ye  fearful,  O  ye  of  little 
faith  ?  Then  he  arose,  and  rebuked 
the  winds  and  the  sea ;  and  there 
was  a  great  calm. 

27  But  the  men  marvelled, 
saying,  What  manner  of  man  is 
this,  that  even  the  winds  and  the 
sea  obey  him ! 

28  If  And  when  he  was  come 
to  the  other  side  into  the  country 
of  the  Gergesenes,  there  met  him 
two  possessed  with  devils,  coming 
out  of  the  tombs,  exceeding  fierce, 
so  that  no  man  might  pass  by 
that  way. 

29  And,  behold,  they  cried  out, 
saying,  W-hat  have  we  to  do  with 
thee,  Jesus,  thou  Son  of  God  ?  art 
thou  come  hither  to  torment  us 
before  the  time  ? 

30  And  there  was  a  good  way 
off  from  them  a  herd  of  many 
swine  feeding. 

31  So  the  devils  besought  him, 
saying,  If  thou  cast  us  out,  suffer  us 
to  go  away  into  the  herd  of  swine. 

ually  dead,  who  do  not  desire  to  follow 
me,   who   can  bury  their    (physically) 

dead  relatives. 27.      What  manner 

of   man.     Rather,  "  what    manner    of 

being.  " 28.       Gergesenes.       Many 

would  read  "  Gadarenes  "  here,  as  in 
Mark  v.  1  and  Luke  viii.  2G,  3*7.  Ga- 
dara  was  a  city  of  eminence,  6  miles 
southeast  of  the  sea  of  Galilee.  Its 
territory  probably  extended  to  the  sea. 


MATTHEW. 


19 


32  And  he  said  unto  them,  Go. 
And  when  they  were  come  out, 
they  went  into  the  herd  of  swine : 
and,  behold,  the  whole  herd  of 
swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perished 
in  the  waters. 

33  And  they  that  kept  them 
fled,  and  went  their  ways  into  the 
city,  and  told  every  thing,  and 
what  was  befallen  to  the  possessed 
of  the  devils. 

34  And,  behold,  the  whole  city 
came  out  to  meet  Jesus  :  and 
when  they  saw  him,  they  besought 
him  that  he  would  depart  out  of 
their  coasts. 

CHAPTER  IX. 

AND  he  entered  into  a  ship,  aud 
passed  over,  and  came  into  his 
own  city. 

2  And,  behold,  they  brought 
to  him  a  man  sick  of  the  palsy, 
lying  on  a  bed  :  and  Jesus  seeing 
their  faith  said  unto  the  sick  of 


Origen  states  that  Gergesa  was  an  old 
city,  perhaps  in  ruins,  near  the  lake. 
Dr.  Thomson  ("The  Land  and  the 
Book  ")  mentions  its  ruins  as  Gersa,  with- 
in a  few  rods  of  the  shore.  Its  territory 
was  probably  included  in  that  of  Gadara. 
Hence  each  name  would  be  appropriate. 

32.    A  steep  place.    Rather,   "  the 

steep  place." 34.    The   whole   city, 

i.  e.,  Gergesa. 

IX. — 1.  A  ship.  Rather,  "the  ship" 
in  which  he  had  crossed  to  the  Gada- 
rene  country.  His  own  city,  i.  e.,  Ca- 
pernaum, called  his  own  because  he 
spent  most  of  his  time  there.  Hence  it 
was  "exalted  to  heaven"  (Luke  x.  15 

and  chap.  xi.  23). 2.  This  miracle  i3 

much  more  fully  described  by  the  other 
evangelists  (Mark  ii.  1-12  and  Luke  v. 

17_26). 5.   Whether,  i.  e.,  "which." 

The  reasoning  of  our  Lord  here  seems  to 
be  this:   "  You  say  that  I  am  assuming 


the  palsy  ;  Son,  be  of  good  cheer ; 
thy  sins  be  forgiven  thee. 

3  And,  behold,  certain  of  the 
scribes  said  within  themselves, 
This  man  blasphemeth. 

4  And  Jesus  knowing  their 
thoughts  said,  "Wherefore  think 
ye  evil  in  your  hearts  ? 

5  For  whether  ia  easier,  to  say, 
Thy  sins  be  forgiven  thee;  or  to 
say,  Arise,  and  walk  ? 

6  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on 
earth  to  forgive  sins,  (then  saith 
he  to  the  sick  of  the  palsy,)  Arise, 
take  up  thy  bed,  and  go  unto 
thine  house. 

7  And  he  arose,  and  departed 
to  his  house. 

8  But  when  the  multitudes 
saw  it,  they  marvelled,  and  glori- 
fied God,  which  had  given  such 
power  unto  men. 

9  IT  And  as  Jesus  passed  forth 
from  thence,  he  saw  a  man,  named 
Matthew,  sittiDg  at  the  receipt  of 

what  does  not  belong  to  me  when  I  ab- 
solve a  man  from  sin,  and  you  believe 
that  an  outward  visible  cure  of  the  man's 
body  would  be  impossible  by  me.  It  is 
easy,  you  assert,  to  say  '  Thy  sins  be  for- 
given thee,'  for  there  is  no  visible  proof 
of  the  result,  but  it  is  a  hard  thing  to 
say  to  the  paralyzed,  'Walk,'  for  the 
visible  non-fulfilment  of  the  order  would 
prove  the  imposture.  I  therefore  meet 
you  on  your  own  ground,  and  heal  the 

paralytic." 9.    Matthew,  called    by 

Mark  "  Levi,  the  son  of  Alpheus."  Pos- 
sibly, but  not  probably,  he  was  brother 
to  James  and  Jude  the  apostles,  who 
wrote  the  epistles  bearing  their  names. 
They  were  the  sons  of  an  Alpheus.  This 
Matthew  is  the  author  of  this  gospel. 
Receipt  of  custom.  Probably  a  toll- 
house on  the  shore  of  the  lake,  where  a 

fish-tax  was  paid. 10.  In  the  house, 

i.  e.,  Matthew's  house.     (Compare  Mark 


20 


MATTHEW. 


custom  :  and  he  saith  unto  him, 
Follow  me.  And  he  arose,  and 
followed  him. 

10  %  And  it  came  to  pass,  as 
Jesus  sat  at  meat  in  the  house, 
behold,  many  publicans  and  sin- 
Ders  came  and  sat  down  with  him 
and  his  disciples. 

11  And  when  the  Pharisees 
saw  it,  they  said  unto  his  disciples, 
Why  eateth  your  master  with 
publicans  and  sinners  ? 

12  But  when  Jesus  heard  that, 
he  said  unto  them.  They  that  be 
whole  need  not  a  physician,  but 
they  that  are  sick. 

13  But  go  ye  and  learn  what 
that  meaneth,  I  will  have  mercy, 
and  not  sacrifice :  for  I  am  not 
come  to  call  the  righteous,  but 
sinners  to  repentance. 

14  T  Then  came  to  him  the 
disciples  of  John,  sayiug,  Why 
do  we  and  the  Pharisees  fast  oft, 
but  thy  disciples  fast  not  ? 

15  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride- 
chamber  mourn,  as  long  as  the 
bridegroom  is  with  them  ?  but 
the  days  will  come,  when  the 
bridegroom  shall  be  taken  from 
them,  and  then  shall  they  fast. 

16  No  man  putteth  a  piece  of 
new  cloth  unto  an  old  garment ; 

1  5and  Luke  v.  29.) 13.  I  mil 

have  mercy  and  not  sacrifice.    Referring 
to  Hosea  vi 


ji 


6.- 


17.  Bottles. 


These 


were  leathern  bottles,  which  when  old 
and  dried  were  easily  rent.  The  in- 
struction given  seems  to  be  that  Christ's 
new  dispensation  (new  wine)  was  not 
to  be  joined  to  Judaic  rites  (old  bottles), 
that  fasting  was  not  to  be  obligatory, 
but  a  matter  of  free  Christian  choice. 
The  bottles  perish.  First  they  break, 
then  the  wine  runs  out,  and  then  the 
bottles  are  forever  useless. 1 8.  Ruler. 


for  that  which  is  put  In  to  fill  it 
up  taketh  from  the  garment,  and 
the  rent  is  made  worse. 

17  Neither  do  men  put  new 
wine  into  old  bottles :  else  the 
bottles  break,  and  the  wine  run- 
neth out,  and  the  bottles  perish  : 
but  they  put  new  wine  into  new 
bottles,  and  both  are  preserved. 

18  1"  While  he  spake  these 
things  unto  them,  behold,  there 
came  a  certain  ruler,  and  wor- 
shipped him,  saying,  My  daughter 
is  even  now  dead :  but  come  and 
lay  thy  hand  upon  her,  and  she 
shall  live. 

19  And  Jesus  arose,  and  fol- 
lowed him,  and  so  did  his  disci- 
ples. 

20  T  And,  heboid,  a  woman, 
which  was  diseased  with  an  issue 
of  blood  twelve  years,  came  be- 
hind him,  and  touched  the  hem  of 
his  garment : 

21  For  she  said  within  herself, 
If  I  may  but  touch  his  garment,  I 
shall  be  whole. 

22  But  Jesus  turned  him 
about,  and  when  he  saw  her,  he 
said,  Daughter,  be  of  good  com- 
fort ;  thy  faith  hath  made  thee 
whole.  And  the  woman  was 
made  whole  from  that  hour. 

23  And  when  Jesus  came  into 

Of  the  synagogue  (see  Mark  v.  22  and 
Luke  viii.  41).  His  name,  we  find  from 
the  other  evangelists,  was  Jairus.  Wor- 
shipped him,  i.  e.,  fell  down  at  his  feet 
as  to  a  superior.  There  is  no  divine 
homage  necessarily  implied.  My  daugh- 
ter. An  only  daughter  twelve  years  old 
(Luke  viii.  42).  Is  even  now  dead,  i.  e., 
is  so  far  gone  that  we  may  say  she  is  vir- 
tually dead.  The  other  evangelists  are 
more    particular     in    describing    these 

scenes. 23.    Minstrels.       Literally, 

"flute-players."    These  were  the  hired 


MATTHEW. 


21 


the  ruler's  house,  and  saw  the 
minstrels  and  the  people  making 
a  noise, 

24  He  said  unto  them,  Give 
place  :  for  the  maid  is  not  dead, 
but  sleepeth.  And  they  laughed 
him  to  scorn. 

25  But  when  the  people  were 
put  forth,  he  went  in,  and  took 
her  by  the  hand,  and  the  maid 
arose. 

26  And  the  fame  hereof  went 
abroad  into  all  that  land. 

27  ^f  And  when  Jesus  de- 
parted thence,  two  blind  men  fol- 
lowed him,  crying,  and  saying, 
Thou  Son  of  David,  have  mercy 
on  us. 

28  And  when  he  was  come 
into  the  house,  the  blind  men 
came  to  him  :  and  Jesus  saith 
unto  them,  Believe  ye  that  I  am 
able  to  do  this  ?  They  said  unto 
him,  Yea,  Lord. 

29  Then  touched  he  their  eyes, 
saying,  According  to  your  faith 
be  it  unto  you. 

30  And  their  eyes  were  opened ; 
and  Jesus  straitly  charged  them, 
saying,  See  that  no  man  know  it. 

31  But  they,  when  they  were 
departed,  spread  abroad  his  fame 
in  all  that  country. 

32  ^[  As   they  went  out,   be- 

dirge-musicians.     Making  a  noise,  i.  e., 
of  lamentation,  after  the  Oriental  fashion. 

24.  Laughed  him  to  scorn.    Rather 

"  laughed  at  him"  or  "ridiculed  him." 
-27.    Son  of  David.      The   name 


which  the  Jews  attached  to  the  expected 
Messiah,  by  reason  of  such  prophecies  as 
Jerem.  xxxiii.  15.  These  blind  men  re- 
cognized Jesus  as  Israel's  Messiah. 

28.  To  do  this,  i.  e.,  to  give  sight.  His 
words  or  his  manner  had  announced  his 

intention. 30.  See  that  no  man  know 

it.     For  the  probable  reason  of  this  com- 


hold,    they    brought    to    him    a 
dumb  man  possessed  with  a  devil. 

33  And  when  the  devil  was 
cast  out,  the  dumb  spake :  and 
the  multitudes  marvelled,  saying, 
It  was  never  so  seen  in  Israel. 

34  But  the  Pharisees  said, 
He  casteth  out  devils  through 
the  prince  of  the  devils. 

85  And  Jesus  went  about  all 
the  cities  and  villages,  teaching 
in  their  synagogues,  and  preach- 
ing the  gospel  of  the  kingdom, 
and  healing  every  sickness  and 
every  disease  among  the  people. 

36  %  But  when  he  saw  the 
multitudes,  he  was  moved  with 
compassion  on  them,  because 
they  fainted,  and  were  scattered 
abroad,  as  sheep  having  no  shep- 
herd. 

37  Then  saith  he  unto  his  dis- 
ciples, The  harvest  truly  is  plen- 
teous, but  the  labourers  are  few ; 

38  Pray  ye  therefore  the  Lord 
of  the  harvest,  that  he  will  send 
forth  labourers  into  his  harvest. 

CHAPTER  X. 

AND  vrhen  he  had  called  unto 
him  his  twelve  disciples,  he 
gave  them  power  against  unclean 
spirits,  to  cast  them  out,  and  to 

mand,  see  note  on  chap.  viii.  4. 34. 

Through  the  prince  of  the  devils,  i.  e., 
Beelzebub.  For  Christ's  answer  to  this 
Pharisaic  charge,  see  chap.  xii.  25,  &c. 
35.  The  gospel  of  the  kingdom.  Liter- 
ally "  the  good  news  of  the  kingdom," 
the  good  tidings  regarding  the  new  dis- 
pensation which  was  to  succeed  the  Jew- 
ish. The  word  u  gospel "  is  Anglo- 
Saxon  for   "good   story."     (See  chap. 

iv.   23.) 36.    Because    they  fainted 

and  were  scattered.  Rather,  "  because 
they  were  harassed  and  abandoned." 


22 


MATTHEW. 


lieal  all  manner  of  sickness   and 
all  manner  of  disease. 

2  Now  the  names  of  the  twelve 
apostles  are  these ;  The  first, 
Simon,  who  is  called  Peter,  and 
Andrew  his  brother;  James  the 
son  of  Zebedee,  and  John  his 
brother ; 

3  Philip,  and  Bartholomew; 
Thomas,  and  Matthew  the  pub- 
lican ;  James  the  son  of  Alpheus, 
and  Lebbeus,  whose  surname  was 
Thaddeus ; 

4  Simon  the  Canaanite,  and 
Judas  Iscariot,  who  also  betrayed 
him. 

5  Those  twelve  Jesus  sent 
forth,  and  commanded  them,  say- 
ing, G-o  not  into  the  way  of  the 
Gentiles,  and  into  any  city  of  the 
Samaritans  enter  ye  not : 

6  But  go  rather  to  the  lost 
sheep  of  the  house  of  Israel. 

7  And  as  ye  go,  preach,  saying, 
The  kingdom  of  heaven  is  at 
hand. 

X. — 2.  Apostles.  A  Greek  word 
meaning  "  Ambassadors."  Luke  (chap, 
vi.  13)  mentions  the  first  election  of  the 
twelve.  Here  they  are  mentioned  as 
having  been  chosen  some  time  before. 

3.    Lebbeus,   whose    surname    loas 

Tliaddeus,  is  called  in  Luke  (vi.  1G)  and 
Acts  (i.  13)  "Judas  the  brother  of 
James."     He  was  the  Jude  who  wrote 

the  Epistle. 4.  Simon  the  Canaanite 

is  called  in  Luke  and  Acts  "  Simon  Ze- 
lotes."  The  word  here  translated  "  Ca- 
naanite" should  be  rendered  "  Cana- 
nite."  Some  consider  it  the  Aramaean 
"  Canan,"  meaning  "Zealot,"  as  "Ze- 
lotes  "  is  the  Greek.  Simon,  before  his 
conversion,  probably  belonged  to  the 
followers  of  Judas  of  Galilee,  who  were 
called  "  Galileans  "  and  "  Zealots."  Is- 
cariot. The  signification  of  this  word 
is  uncertain.  Chrysostom  considers  it  a 
Greek  form  of  "  Ish  Carioth,"  "  man  of 


8  Heal  the  sick,  cleanse  the 
lepers,  raise  the  dead,  cast  out 
devils :  freely  ye  have  received, 
freely  give. 

9  Provide  neither  gold,  nor 
silver,  nor  brass  in  your  purses ; 

10  Nor  scrip  for  your  journey, 
neither  two  coats,  neither  shoes, 
nor  yet  staves  :  for  the  workman 
is  worthy  of  his  meat. 

11  And  into  whatsoever  city 
or  town  ye  shall  enter,  inquire 
who  in  it  is  worthy;  and  there 
abide  till  ye  go  thence. 

12  And  when  ye  come  into  a 
house,  salute  it. 

13  And  if  the  house  be  worthy, 
let  your  peace  come  upon  it :  but 
if  it  bo  not  worthy,  let  your 
peace  return  to  you. 

14  And  whosoever  shall  not 
receive  you,  nor  hear  your  words, 
when  ye  depart  out  of  that  house 
or  city,  shake  off  the  dust  of  your 
feet. 

15  Verily  I  say  unto  you,  It 

Carioth,"  supposing  Carioth  to  be  some 
place  in  Palestine  where  Judas  had 
lived.  A  more  probable  opinion  makes 
it  "a  man  of  Issachar,"  viz.,  an  Issa- 
chariot,  Issachar  was  in  the  S.  of  Galilee. 
— — 5.  The  way  of  the  Gentiles,  i.  e., 
any  Gentile  country.  Samaritans.  These 
were  the  descendants  of  the  eastern  set- 
tlers who  were  placed  by  the  Assyrian 
monarch  in  the  depopulated  region  of 
Samaria  (2  Kings  xvii.  24).  Their  mon- 
grel Judaism  is  described  in  the  17 th 

chapter  of  the  second  book  of  Kings. 

7.  See  chap.  iii.  2. 9.  Brass.    Rather 

"  copper." 10.  Scrip,  i.  e.,  wallet. 

11.  Town.   Rather  "  village."    Worthy, 

i.  e.,  kindly  disposed. 12.  A  house. 

Rather  "  the  house,"  i.  e.,  of  the  worthy 

man. 13.  Let  your  peace  return  to 

you.      An   Orientalism   for    "let   your 

greeting    be   considered   void." 14. 

Shake  off  the  dust  of  your  feet.     Mark 


MATTHEW. 


23 


shall  be  more  tolerable  for  the 
laud  of  Sodoin  and  Gomorrah  in 
the  day  of  judgment,  than  for 
that  city. 

16  ^j  Behold,  I  send  you  forth 
as  sheep  in  the  midst  of  wolves  : 
be  ye  therefore  wise  as  serpents, 
and  harmless  as  doves. 

17  But  beware  of  men  :  for 
they  will  deliver  you  up  to  the 
councils,  and  they  will  scourge 
you  in  their  synagogues  ; 

18  And  ye  shall  be  brought 
before  governors  and  kings  for 
my  sake,  for  a  testimony  against 
them  and  the  Gentiles. 

19  But  when  they  deliver  you 
up,  take  no  thought  how  or  what 
ye  shall  speak  :  for  it  shall  be 
given  you  in  that  same  hour  what 
ye  shall  speak. 

20  For  it  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father, 
which  speaketh  in  you. 

21  And  the  brother  shall  deliv- 
er up  the  brother  to  death,  and 
the  father  the  child :  and  the 
children  shall  rise  up  against  their 
parents,  and  cause  them  to  be  put 
to  death. 

22  And  ye  shall  be  hated  of  all 
men  for  my  name's  sake  :  but  he 
that  endureth  to  the  end  shall  be 
saved. 

23  But   when   they    persecute 


and  Luke  add,  "  for  a  testimony  against 
them."   Action  and  gesture  form  a  large 

part   of  Oriental   conversation. 19. 

Take  no  thought.     See  note  on  chap. 

vi.  25. 23.  Son  of  man.     This  title 

of  Christ,  a  title  of  humiliation,  is  only 
used  by  himself,  except  where  Stephen 
applies  it  to  Christ  (Acts  vii.  56),  and 

there  he  evidently  quotes  the  title. 

25.  If  they  have  called  the  master  of  the 
house  Beelzebub.      They  had  said  that 


you  in  this  city,  flee  ye  into  anoth- 
er :  for  verily  I  say  unto  you, 
Ye  shall  not  have  gone  over  the 
cities  of  Israel,  till  the  Son  of 
man  be  come. 

24  The  disciple  is  not  above 
his  master,  nor  the  servant  above 
his  lord. 

25  It  is  enough  for  the  dis- 
ciple  that  he  be  as  his  master, 
and  the  servant  as  his  lord.  If 
they  have  called  the  master  of  the 
house  Beelzebub,  how  much  more 
shall  they  call  them  of  his  house- 
hold ? 

26  Fear  them  not  therefore : 
for  there  is  nothing  covered,  that 
shall  not  be  revealed ;  and  hid, 
that  shall  not  be  known. 

27  What  I  tell  you  in  dark- 
ness, that  speak  ye  in  light :  and 
what  ye  hear  in  the  ear,  thai 
preach  ye  upon  the  housetops. 

28  And  fear  not  them  which 
kill  the  body,  but  are  not  able  to 
kill  the  soul :  but  rather  fear  him 
which  is  able  to  destroy  both 
soul  and  body  in  hell. 

29  Are  not  two  sparrows  sold 
for  a  farthino-  ?  and  one  of  them 
shall  not  fall  on  the  ground  with- 
out your  Father. 

30  But  the  very  hairs  of  your 
head  are  all  numbered. 

31  Fear  ye  not  therefore,  ye 


Christ  was  leagued  with  Beelzebub.*  This 
sentence  may  be  a  hyperbolic  reference 
to  that.  Or  some  of  Christ's  opposers 
may  have  gone  so  far  as  to  call  him  per- 
sonally Beelzebub,  although  this  is  not 

recorded. 26.  This  verse  is  explained 

by  the  next.  The- sentiment  is,  "Fear 
not  your  opponents.     They  cannot  keep 

down  the   truth." 29.  A  farthing. 

Strictly  "an  assarion  "  or  "  as,"  equal  to 
a  cent  and  a  half  of  American  money. 


24 


MATTHEW. 


are   of    more   value   than   many 
sparrows. 

32  Whosoever  therefore  shall 
confess  me  before  men,  him  will  I 
confess  also  before  my  Father 
which  is  in  heaven. 

33  But  whosoever  shall  deny 
me  before  men,  him  will  I  also 
deny  before  my  Father  which  is 
in  heaven. 

34  Think  not  that  I  am 
come  to  send  peace  on  earth  :  I 
came  not  to  send  peace,  but  a 
sword. 

35  For  I  am  come  to  set  a  man 
at  variance  against  his  father,  and 
the  daughter  against  her  mother, 
and  the  daughter  in  law  against 
her  mother  in  law. 

36  And  a  man's  foes  shall  be 
they  of  his  own  household. 

37  He  that  loveth  father  or 
mother  more  than  me  is  not  wor- 
thy of  me :  and  he  that  loveth 
son  or  daughter  more  than  me  is 
not  worthy  of  me. 

38  And  he  that  taketh  not  his 

Without    your    Father,  i.    e.,    without 

the  will  of  your  Father. 38.  That 

taketh  not  his  cross.  This,  of  course, 
had  not  the  association  in  the  minds  of 
Christ's  hearers  that  it  has  in  ours.  It 
simply  referred  to  the  malefactor  in  the 
Eoman  usage  bearing  his  cross  to  the 
place  of  crucifixion.  The  lesson  is,  that 
we  must  suffer  the  world's  persecutions 
with  our   Saviour    cheerfully,   even  to 

death. 39.    This  strong  antithetical 

clause  may  be  thus  paraphrased :  "He 
that  strives  to  maintain  this  earthly  life 
above  all  else  shall  lose  it  at  last,  for 
he  must  die,  but  he  that  counts  his  life 
cheap  for  Christ's  sake  may  lose  it,  but 
loses  it  only  to  gain  a  higher  life,  which 

the  former  can  never  gain." 41.  In 

the  name  of  a  prophet,  i.  e.,  because  he 
is  a  prophet.  A  prophet's  reward,  i.  e., 
such  blessings  as  prophets  receive. 


cross,  and  followeth  after  me,  is 
not  worthy  of  me. 

39  He  that  findeth  his  life 
shall  lose  it :  and  he  that  loseth 
his  life  for  my  sake  shall  find  it. 

40  If  He  that  receiveth  you  re- 
ceiveth  me  ;  and  he  that  receiveth 
me  receiveth  him  that  sent  me. 

41  He  that  receiveth  a  prophet 
in  the  name  of  a  prophet  shall  re- 
ceive a  prophet's  reward;  and  he 
that  receiveth  a  righteous  man  in 
the  name  of  a  righteous  man  shall 
receive  a  righteous  man's  reward. 

42  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones 
a  cup  of  cold  water  only  in  the 
name  of  a  disciple,  verily  I  say 
unto  you,  he  shall  in  no  wise 
lose  his  reward. 

CHAPTER  XL 

AND  it  came  to  pass,  when  Je- 
sus had  made  an  end  of  com- 
manding his  twelve  disciples,  he 
departed  thence  to  teach  and  to 
preach  in  their  cities. 

42.  Tliese  little  ones.     A  Hebrew  epi- 
thet for  disciples. 

XI. — 1.  This  verse  properly  belongs 
to  the  tenth  chapter.  That  which  fol- 
lows (viz.,  the  visit  of  John's  disciples 
and  the  words  of  Jesus  consequent 
thereon)  probably  occurred  previous  to 
the  mission  tour  of  the  twelve.  Thence, 
i.  e.,  from  the  place  where  he  had  given 
his  disciples  their  directions.  Their 
cities.     That  is,  the  cities  of  the  Gali- 

-2. 


leans,  among  whom  he  lived. 
John's  imprisonment  by  Herod  Antipas 
(see  note  on  chap.  xiv.  1)  was  referred 
to  in  chap.  iv.  12.  Its  cause  and  con- 
sequence are  given  in  chap.  xiv.  2-12. 
His  place  of  imprisonment  (Josephus 
tells  us)  was  the  castle  of  Machaerus  in 
Perea  (the  trans-Jordanic    province  of 

Herod)  near  the  Dead  Sea. 3.  He 

that  should  come.   Doubtless,  a  common 


.MATTHEW. 


25 


2  Now  when  John  had  heard 
in  the  prison  the  -works  of  Christ, 
he  sent  two  of  his  disciple.-;, 

3  And  said  unto  him,  Art  thou 
he  that  should  come,  or  do  we 
look  for  another  ? 

4  Jesus  answered  and  said  un- 
to them,  Go  and  shew  John  again 
those  things  which  ye  do  hear  and 
see  : 

5  The  blind  receive  their  sight, 
and  the  lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the 
dead  are  raised  up,  and  the  poor 
have  the  gospel  preached  to  them. 

6  And  blessed  is  hi,  whosoever 
shall  not  be  offended  ia  mo. 

7  *j  And  as  they  departed,  Je- 
sus began  to  say  unto  the  multi- 
tudes concerning  John,  What 
went  ye  out  into  the  wilderness  to 
see  ?  A  reed  shaken  with  the 
wind  ? 

8  B  it  what  went  ye  out  for  to 
see?  A  man  clothed  in  soft  rai- 
ment? behold,  they  that  wear 
soft  clothing  are  in  kings'  houses. 

Jewish  expression  for  the  promised  and 

expected  Messiah.  John  asks  in  behalf 
of  his  disciples.     He  knew  the  Messiah 

(John  i.  29). 4.   Ye  do  hear  and  see. 

Luke  (vii.  21)  says  that  Christ  perform- 
ed many  miracles  before   John's  mes- 

sengera 6.  Be  offended  in.  Literally 

"  stumble  against."  Reference  is  had 
to  Isaiah  xxix.  18.     See  note  on  chap. 

v.  29. 7.  A  reed  shaken  with  ihewind. 

That  is,  in  Oriental  metaphor,  "an  un- 
stable fanatic." 10.  Mai.  iii.  1. 

11.  I  Ik  that  is  least  in  the  kinydom  of 
heaven  is  greater  than  he.  That  is,  uhe 
that  has  least  spiritual  light — least  know- 
ledge of  God's  plan  of  salvation — in  the 
Christian  dispensation,  knows  more  than 
John  knew,  although  John  was  more 
enlightened  on  this  point  than  any  that 
hav^  lived."  The  Gospel  brings  life  and 
immortality  to  light,  i.  e.,  makes  these 


9  But  what  went  ye  out  for  to 
see  ?  A  prophet  ?  yea,  I  say  unto 
you,  and  more  than  a  prophet. 

10  For  this  is  he,  of  whom  it  is 
written,  Behold,  I  send  my  mes- 
senger before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

11  Verily  I  say  unto  you, 
Among  them  that  are  born  of  wo- 
men  there  hath  not  risen  a  greater 
than  John  the  Baptist :  notwith- 
standing, he  that  is  least  in  the 
kingdom  of  heaven  is  greater 
than  he. 

12  And  from  the  days  of  John 
the  Baptist  until  now  the  kingdom 
of  heaven  suffereth  violence,  and 
the  violent  take  it  by  force. 

13  For  all  the  prophets  and  the 
law  prophesied  until  John. 

14  And  if  ye  will  receive  it, 
this  is  Elias,  which  was  for  to 
come. 

15  lie  that  hath  ears  to  hear, 
let  him  hear. 

16  *[  But  whereunto  shall  I 
liken  this  generation  ?    It  is  like 

subjects  clear. 12.  Take  it  by  force. 

I  would,  with  a  few  commentators,  re- 
gard this  passage  literally.  Jesns  says 
that  the  kingdom  of  heaven,  which  con- 

such advantages,  is  violently  assault- 
ed and  plundered  as  a  hostile  city  by  the 

•.  The  verse,  I  think,  is  parenthe- 
tical. In  Luke  xvi.  10,  the  Greek  should 
be  rendered,  "  every  one  useth  violence 
against  it,"  and  not  "  every  one  presseth 

into  it." 1 3.  Jefan  (this  verse  means) 

wa.s  the  last  prophet  of  the  old  dispensa- 
tion, and,  as  an  eye-witness  of  the  Mes- 
siah, he  was  more  than  any  other  of  the 

prophets  (ver.  '.)). 14.   Elias,  i.  e., 

Elijah.  Malachi,  whose  prophecy  is 
quoted  in  the  10th  verse,  calls  the  pre- 
paratory messenger  by  the  significant 
name  of  Elijah  (Mai.  iv.  5),  a  name  sug- 

gestive    of    energetic     reform. 16. 

Markets.      In    Luke    "market-place." 


26 


MATTIIEW. 


unto  children  sitting  in  the  mar- 
kets,  and  calling  unto  their  fel- 
lows, 

17  And  saying,  We  have  piped 
unto  you,  and  ye  have  not  danced ; 
we  have  mourned  unto  you,  and 
ye  have  not  lamented. 

18  For  John  came  neither  eat- 
ing nor  drinking,  and  they  say,  He 
hath  a  devil. 

19  The  Son  of  man  came  eating 
and  drinking,  and  they  say,  Be- 
hold a  man  gluttonous,  and  a  wine- 
bibber,  a  friend  of  publicans  and 
sinners.  But  wisdom  is  justified 
of  her  ehildren. 

20  If  Then  began  he  to  upbraid 
the  cities  wherein  most  of  his 
mighty  works  were  done,  because 
they  repented  not : 

21  Woe  unto  thee,  Chorazin  ! 
woe  unto  thee,  Bethsaida !  for  if 
the  mighty  works,  which  were 
done  in  you,  had  been  done  in 
Tyre  and  Sidon,  they  would  have 
repented  long  ago  in  sackcloth 
and  ashes. 

22  But  I  say  unto  you,  It  shall 
be  more  tolerable  for  Tyre  and 
Sidon  at  the  day  of  judgment, 
than  for  you. 

23  And  thou,  Capernaum,  which 
art  exalted  unto  heaven,  shall  be 

That  is,  the  public  square. 19.  Of 

her  children,  i.  e.,  in  the  eyes  of  all  her 
children. 21.  Chorazin  and  Beth- 
saida were  towns  near  Capernaum,  and 
on  the  lake.  We  do  not  know  their  ex- 
act sites,  but  from  St.  Willibald's  narra- 
tive in  the  8th  century  (quoted  by  Dr. 
Robinson),  we  know  that  Bethsaida  was 
next  north  to  Capernaum  and  Chorazin 
between  that  and  the  Jordan.  Perhaps 
Bethsaida  was  at  the  present  Tell  Hum 
and  Chorazin  at   the  emptying  of  Bir 

Keraseh. -23.  Capernaum.  See  notes 

on  chap,  viii.  5  and  chap.  ix.  1. 25. 


brought  down  to  hell :  for  if  the 
mighty  works,  which  have  been 
done  in  thee,  had  been  done  in 
Sodom,  it  would  have  remained 
until  this  day. 

24  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  for  the 
land  of  Sodom  in  the  day  of  judg- 
ment, than  for  thee. 

25  T  At  that  time  Jesus  an- 
swered and  said,  I  thank  thee,  0 
Father,  Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes. 

26  Even  so,  Father ;  for  so  it 
seemed  good  in  thy  sight. 

27  All  things  are  delivered 
unto  me  of  my  Father  :  and  no 
man  knoweth  the  Son,  but  the 
Father  ;  neither  knoweth  any 
man  the  Father,  save  the  Son,  and 
he  to  whomsoever  the  Son  will 
reveal  him. 

28  "f  Come  unto  me,  all  ye 
that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest. 

29  Take  my  yoke  upon  you, 
and  learn  of  me  ;  for  I  am  meek 
and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls. 

80  For  my  yoke  is  easy,  and 
my  burden  is  light. 

Ml  '  ~ J  -  - 

These  words  which  follow  (from  a  com- 
parison with  Luke  x.  21  and  context) 
seem  to  have  been  uttered  on  the  return 
of  the  70  missionaries,  and  to  have  had 
reference  to  their  happy  report.  The 
harmonists,  however,  make  these  worfls 
twice  spoken  by  our  Lord,  at  different 
periods  of  his  ministry.  I  cannot  see 
the  necessity  of  this  duplication.   Babes, 

i.  er,  illiterate. 29.  Take  my  yoke. 

Whitby  calls  attention  to  the  fact,  that 
this  was  a  juridical  phrase.  Christ  speaks 
of  his  meekness  and  humility  to  give 
confidence  to  the  poor  and  illiterate. 


MATTHEW 


27 


CHAPTER  XII. 

AT  that  time  Jesus  went  on  the 
sabbath  day  through  the  corn; 
and  his  disciples  were  a  hungered, 
and  began  to  pluck  the  ears  of 
corn,  and  to  eat. 

2  But  when  the  Pharisees  saw 
it,  they  said  unto  him, Behold,  thy 
disciples  do  that  which  is  not  law- 
ful to  do  upon  the  sabbath  day. 

3  But  he  said  unto  them,  Have 
ye  not  read  what  David  did,  when 
he  was  a  hungered,  and  they  that 
were  with  him  ; 

4  How  he  entered  into  the  house 
of  God,  and  did  eat  the  shewbread, 
which  was  not  lawful  for  him  to 
eat,  neither  for  them  which  were 
with  him,  but  only  for  the  priests  ? 

5  Or  have  ye  not  read  in  the 
law,  how  that  on  the  sabbath  days 
the  priests  in  the  temple  profane 
the  sabbath,  and  are  blameless? 

6  But  I  say  unto  you,  That  in 
this  place  is  one  greater  than  the 
temple. 

7  But  if  ye  had  known  what 
this  meaneth,  I  will  have  mercy, 
and  not  sacrifice,  ye  would  not 
have  condemned  the  guiltless. 

8  For  the  Son  of  man  is  Lord 
even  of  the  sabbath  clay. 

9  And  when  he  was   departed 


There  is  a  contrast  intended  throughout, 
probably,  to  the  Pharisees. 

XII. — 1.  The  Jewish  law  permitted 
this  plucking  of  another's  corn.    (Deut. 

xxiii.  25.) 4.  1  Sara.  xxi.  1-7. 

5.  Profane  the  Sabbath,  i.  e.,  use  it  as 
a  day  of  work  by  performing  sacrifices, 
&c,  belonging  to  that  day.  (Num.  xxviii.) 
6.  If  the  sacredness  of  the  temple- 
service  cancelled  the  Sabbath-breaking 
of  the  priests,  Christ's  presence  and  the 
sacredness  of  his  service  (who  was  greater 


thence,  he  went  into  their  syna- 
gogue : 

10  *fl~  And,  behold,  there  was  a 
man  which  had  his  hand  withered. 
And  they  asked  him,  saying,  Is  it 
lawful  to  heal  on  the  sabbath  days  ? 
that  they  might  accuse  him. 

11  And  he  said  unto  them, 
What  man  shall  there  be  among 
you,  that  shall  have  one  sheep,  and 
if  it  fall  into  a  pit  on  the  sabbath 
day,  will  he  not  lay  hold  on  it,  and 
lift  it  out  ? 

12  How  much  then  is  a  man 
better  than  a  sheep  ?  Wherefore  it 
is  lawful  to  do  well  on  the  sabbath 
days. 

13  Then  saith  he  to  the  man, 
Stretch  forth  thine  hand.  And 
he  stretched  it  forth ;  and  it  was 
restored  whole,  like  as  the  other. 

14  %  Then  the  Pharisees  went 
out,  and  held  a  council  against 
him,  how  they  might  destroy 
him. 

15  But  when  Jesus  knew  it,  he 
withdrew  himself  from  thence  : 
andgreat  multitudes  followed  him, 
and  he  healed  them  all ; 

16  And  charged  them  that  they 
should  not  make  him  known  : 

17  That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the 
prophet,  saying, 

than  the  temple)  cancelled  the  Sabbath- 
breaking  of  his  disciples.     Such  is  the 

argument. 7.  Another  argument  is 

founded  on  the  law  of  mercy,  which  re- 
gards man's  natural  necessities  and  his 

general  welfare.     (Hos.  vi.  6.) 8.  A 

third  argument  is  from  Christ's  authority 
to  alter  the   Sabbath-laws    even,  if  he 

wished. 10.  Tfiey  asked  him,  i.   e., 

the  scribes  and  Pharisees.    (Luke  vi.  1.) 

14.    Tlie  Pharisees,  with  the   He- 

rodians.    (Mark  iii.  6.) 16.  See  note 


28 


MATTHEW. 


18  Behold  my  servant,  whom 
I  have  chosen ;  my  beloved,  in 
whom  my  soul  is  well  pleased  :  I 
will  put  my  Spirit  upon  him,  and 
he  shall  shew  judgment  to  the 
Gentiles. 

19  He  shall  not  strive,  nor 
cry ;  neither  shall  any  man  hear 
his  voice  in  the  streets. 

20  A  bruised  reed  shall  he  not 
break,  and  smoking  flax  shall  he 
not  quench,  till  he  send  forth 
judgment  unto  victory. 

21  And  in  his  name  shall  the 
Gentiles  trust. 

22  ^f  Then  was  brought  unto 
him  one  possessed  with  a  devil, 
blind,  and  dumb  :  and  he  healed 
him,  insomuch  that  the  blind  and 
dumb  both  spake  and  saw. 

23  And  all  the  people  were 
amazed,  and  said,  Is  not  this  the 
Son  of  David  ? 

24  But  when  the  Pharisees 
heard  it,  they  said,  This  fellow 
doth  not  cast  out  devils,  but  by 
Beelzebub  the  prince  of  the  devils. 

25  And  Jesus  knew  their 
thoughts,  and    said    unto   them, 

on  chap.  viii.  4. 20.  Smoking  fax 

shall  he  not  quench.  The  Hebrew  of 
Isaiah  xlii.  3  is,  according  to  Dr.  J.  A. 
Alexander,  "  a  dim  wick  he  will  not 
quench."  Dr.  Alexander  also  suggests 
that  this  is  not  to  be  referred  to  Christ's 
regard  for  a  true,  although  weak,  faith, 
but  belongs  with  the  rest  of  the  quota- 
tion to  the  general  description  of  the 
Messiah  as  one  who  would  do  nothing 
with  noise  or  violence.  He  would  not 
even  use  violence  toward  that  which 
required  but  little  force  to  destroy.  (See 

Alexander   on   Isaiah  1.  c.) 23.   Is 

not  this  the  son  of  David?  Rather,  "  can 
this  be  the  son  of  David  ?" 24.  Fel- 
low is  an  unhappy  word  to  introduce 
here,  although  it  was  not  so  objection- 
able when  our  version  was  formed.  There 


Every  kingdom  divided  against 
itself  is  brought  to  desolation; 
and  every  city  or  house  divided 
against  itself  shall  not  stand  : 

26  And  if  Satan  cast  out  Sa- 
tan, he  is  divided  against  him- 
self; how  shall  then  his  kingdom 
stand  ? 

27  And  if  I  by  Beelzebub  cast 
out  devils,  by  whom  do  your  chil- 
dren cast  them  out  ?  therefore  thev 
shall  be  your  judges. 

28  But  if  I  cast  out  devils  by 
the  Spirit  of  God,  then  the  king- 
dom of  God  is  come  unto  you. 

29  Or  else,  how  can  one  enter 
into  a  strong  man's  house,  and 
spoil  his  goods,  except  he  first  bind 
the  strong  man  ?  and  then  he  will 
spoil  his  house. 

30  He  that  is  not  with  me  is 
against  me ;  and  he  that  gather- 
eth  not  with  me  scattereth  abroad. 

31  %  Wherefore  I  say  unto 
you,  All  manner  of  sin  and  blas- 
phemy shall  be  forgiven  unto  men : 
but  the  blasphemy  against  the 
Holy  Ghost  shall  not  be  forgiven 
unto  men. 

, .  —  '  '  ■  V 

is  no  word  in  the  Greek,  the  pronoun 
"this"  standing  alone.  We  may  say 
"  This  one."  Beelzebub  means  "  Lord  of 
Flies,"  and  was  worshipped  by  the  Philis. 
tines  in  earlier  times  at  Ekron  (2  Kings 
i.  2).  He  was  considered,  probably, 
a  destroyer  of  flies  and  vermin.  The 
Greeks  of  Elis  had  a  god  of  like  name. 
The  Jews  evidently  used  the  obnoxious 

term  as  a  synonym  for  Satan. 27. 

By  whom  do  your  children  cast  them  out  ? 
The  Jews  pretended  to  cast  out  devils. 
(See  Joseph.  Ant.  8.  2.  5.)  Christ 
here  uses  the  argumentum  ad  hominem, 
which  does  not  require  that  the  hypo- 
thetical case  be  true,  but  only  consider- 
ed true  by  the  persons  addressed. 

29.  Or  else.     Rather  simply  "  or." 

31,  32.  I  would  thus  paraphrase  this 


MATTHEW. 


29 


32  And  whosoever  speaketh  a 
word  against  the  Son  of  man,  it 
shall  be  forgiven  him  :  but  whoso- 
ever  speaketh  against  the  Holy 
Ghost,  it  shall  not  be  forgiven 
him,  neither  in  this  world,  neither 
in  the  world  to  come. 

33  Either  make  the  tree  good, 
and  his  fruit  good  ;  or  else  make 
the  tree  corrupt,  and  his  fruit  cor- 
rupt :  for  the  tree  is  known  by  his 
fruit. 

34  O  generation  of  vipers,  how 
can  ye,  being  evil,  speak  good 
things  ?  for  out  of  the  abundance 
of  the  heart  the  mouth  speaketh. 

35  A  good  man  out  of  the 
good  treasure  of  the  heart  bring- 
eth  forth  good  things  :  and  an  evil 
man  out  of  the  evil  treasure  bring- 
eth  forth  evil  things. 

36  But  I  say  unto  you,  That 
every  idle  word  that  men  shall 
speak,  they  shall  give  account 
thereof  in  the  clay  of  judgment. 

37  For  by  thy  words  thou  shalt 

passage  :  "  The  reception  of  God's  offer- 
ed Spirit  by  man  ensures  the  pardon 
(through  Christ)  of  all  sin,  even  if  the 
sin  has  been  '  a  word  against  the  Son  of 
man,'  but  the  rejection  of  God's  Spirit  is 
a  rejection  of  salvation,  and  this  rejection 
the  Pharisees  are  engaged  in  perfecting, 
when  they  refer  the  evident  influences 
of  God's  Spirit  in  destroying  the  power 
of  the  devil  to  the  devil  himself."  Per- 
haps no  passage  in  the  New  Testament 
has  called  forth  more  discussion  than 
this.  Some  (like  Whitby)  regard  it  as 
referring  to  the  gift  of  the  Spirit  on 
the  day  of  Pentecost,  others  to  the  false 
estimate  of  a  true  miracle.  I  would 
wholly  reject  the  former  view,  and  con- 
sider the  latter  as  too  narrow,  believing 
that  it  refers  to  a  refusal  of  God's  spirit- 
ual appeals,  one  of  which  is  in  the  mira- 
cle and  its  circumstances. 32.  Nei- 
ther in  the  world  to  come.     A  proverbial 


be   justified,  and   by   thy   words 
thou  shalt  be  condemned. 

38  ®[  Then  certain  of  the 
scribes  and  of  the  Pharisees  an- 
swered, saying,  Master,  we  would 
see  a  sign  from  thee. 

39  But  he  answered  and  said 
unto  them,  An  evil  and  adulter- 
ous generation  seeketh  after  a 
sign ;  and  there  shall  no  sign  be 
given  to  it,  but  the  sign  of  the 
prophet  Jonas : 

40  For  as  Jonas  was  three  days 
and  three  nights  in  the  whale's 
belly ;  so  shall  the  Son  of  man 
be  three  days  and  three  nights  in 
the  heart  of  the  earth. 

41  The  men  of  Nineveh  shall 
rise  in  judgment  with  this  gener- 
ation, and  shall  condemn  it :  be- 
cause they  repented  at  the  preach- 
ing of  Jonas;  and,  behold,  a 
greater  than  Jonas  is  here. 

42  The  queen  of  the  south 
shall  rise  up  in  the  judgment 
with   this    generation,    and  shall 

expression  for  an  emphatic  "  never,"  and 
wholly  without  indication  of  a  place  of 
pardon  beyond  this  world.    (Mark  x.  30.) 

40.    WJiale.    In  the  book  of  Jonah 

it  is  called  simply  "a  great  fish."  The 
Greek  word  (here  translated  "whale") 
means  nothing  more.  The  fish  which 
swallowed  Jonah  is  supposed  to  be  the 
squalus  carcharias  or  "  white  shark," 
also  called  lamia,  and  found  in  the  Me- 
diterranean, where  whales  are  not  found. 
Fishes  sixty  feet  long  (it  is  stated)  have 
been  seen  in  the  Levantine  waters  in 
late  years.  Tliree  days  and  three  nights. 
A  full  Hebrew  form  for  three  days.  Now, 
as  the  Jews  reckoned  any  part  of  a  day 
as  a  full  day  in  computing  a  series  of 
days,  one  day  and  parts  of  two  others 
(even  though  including  only  two  nights) 
are   called   three   full   days  or    "  three 

days  and    three    nights." 42.    The 

queen  of  the  south,  i.  e.,  of  Sheba  in 


30 


MATTHEW. 


condemn  it :  for  she  came  from 
the  uttermost  parts  of  the  earth 
to  hear  the  wisdom  of  Solo- 
mon ;  and,  behold,  a  greater  than 
Solomon  is  here. 

43  When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest, 
and  findeth  none. 

44  Then  he  saith,  I  will  return 
into  my  house  from  whence  I 
came  out ;  and  when  he  is  come, 
he  findeth  it  empty,  swept,  and 
garnished. 

45  Then  goeth  he,  and  taketh 
with  himself  seven  other  spirits  j 
more  wicked  than  himself,  and 
they  enter  in  and  dwell  there  :  and  i 
the  last  state  of  that  man  is  worse 
than  the  first.  Even  so  shall  it  be 
also  unto  this  wicked  generation. 

4G  %  While  he  yet  talked  to 
the  people,  behold,  liis  mother 
and  his  brethren  stood  without, 
desiring  to  speak  with  him. 

47  Then  one  said  unto  him, 
Behold,  thy  mother  and  thy 
brethren  stand  without,  desiring 
to  speak  with  thee. 

Arabia  (1  Kings  x.  1).  Uttermost  parts 
of  the  earth.  Rather  "  the  ends  of  the 
earth."  Oriental  hyperbole  for  "a  dis- 
tant land." 43.  This  is  a  parable,  suit- 
ed to  the  Jewish  notion  of  devils  fre- 
quenting deserts,  and  therefore  to  be  re- 
ceived only  in  its  general  instruction,  as 
referring  to  the  increased  assaults  of  Sa- 
tan, after  a  partial  expulsion.  The  ap- 
plication is  doubtless,  in  the  first  in- 
stance, to  the  Jews  who  were  refusing 
Christ's  gospel  and  bringing  themselves 

to  greater  condemnation. 46.    His 

brethren.  In  chap.  xiii.  55  and  Mark 
vi.  3  James  and  Joses  and  Simon  and 
Judas  are  called  the  Lord's  brethren,  and 
in  Galatians  i.  10  James  (the  son  of  Al- 
phcus)    is    called   the    Lord's    brother. 


48  But  he  answered  and  said 
unto  him  that  told  him,  Who  is 
my  mother  ?  and  who  are  my 
brethren  ? 

49  And  he  stretched  forth  his 
hand  toward  his  disciples,  and 
said,  Behold  my  mother  and  my 
brethren  ! 

50  For  whosoever  shall  do  the 
will  of  my  Father  which  is  in 
heaven,  the  same  is  my  brother, 
and  sister,  and  mother. 

CHAPTER  XIII. 

THE   same  da)'  went  Jesus  out 
of  the  house,  and  sat  by  the 
sea  side. 

2  And  great  multitudes  were 
gathered  together  unto  him,  so 
that  he  went  into  a  ship,  and  sat ; 
and  the  whole  multitude  stood 
on  the  shore. 

3  And  he  spake  many  things 
unto  them  in  parables,  saying, 
Behold,  a  sower  went  forth  to 
sow; 

4  And  when  he  sowed,  some 
seeds  fell  by  the  way  side,  and  the 

Now  as  James  was  not  the  son  of  cither 
Joseph  or  Mary,  the  word  brethren  is 
here  used  in  the  wider  sense  of  kinsmen. 
Perhaps  these  four  were  nephews  of 
either  Joseph  or  Mary.  The  James 
mentioned  is  probably  the  apostle  and 
author  of  the  Epistle,  we  may  judge  from 
the  expression  in  Gal.  i.  19,  but  it  is 
more  doubtful  whether  the  Simon  is 
Simon  the  Cananite.  Judas  is  Judas 
Thaddeus,  the  apostle  and  author  of  the 
Epistle. 

XIII. — 1.  TJie  same  day.  In  which 
the  events  of  the  last  chapter  had  occur- 
red. Some,  however,  insert  between 
the  last  chapter  and  this  a  part  of  Luke 
xi.,  all  of  Luke  xii.,  and  a  part  of  Luke 
xiii.,  making  "the  same  day"  refer  to' 


MATTHEW 


31 


fowls   came   and   devoured  them  | 
up: 

5  Some  fell  upon  stony  places,  j 
where  they  had   not  much  earth 
and  forthwith  they  sprung  up,  be- 
cause they  had    no    deepness    of 
earth  : 

6  And  when  the  sun  was  up, 
they  were  scorched  ;  and  because 
they  had  no  root,  they  withered 
away. 

7  And  some  fell  among  thorns  ; 
and  the  thorns  sprung  up,  and 
choked  them  : 

8  But  other  fell  into  good 
ground,  and  brought  forth  fruit, 
some  a  hundredfold,  some  sixty- 
fold,  some  thirtyfold. 

9  Who  hath  ears  to  hear,  let 
him  hear. 

10  And  the  dis3iples  came,  and 
said  unto  him,  Why  speakest 
thou  unto  them  in  parables  ? 

11  He  answered  and  said  unto 
them,  Because  it  is  given  unto 
you  to  know  the  mysteries  of  the 
kingdom  of  heaven,  but  to  them 
it  is  not  given. 

12  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have 
more  abundance  :  but  whosoever 
hath  not,  from  him  shall  be  taken 
away  even  that  he  hath. 

13  Therefore  speak  I  to  them 
in  parables :  because  they  see- 
ing see  not;  and  hearing  they 
hear  not,  neither  do  they  under- 
stand. 


the  day  in  which  Christ  had  told  the  par- 
able of  the  barren  fig-tree.  Matthew's 
and  Mark's  agreement   forms  a  strong 

argument  against  this  view. 5.  Sto?ii/ 

places.     Rather  "  rocky  places." 1 2. 

Whosoever   hath   by  his   own   faithful- 
ness.   Whosoever  hath  not  acquired  any- 


14  And  in  them  is  fulfilled  the 
prophecy  of  Esaias,  which  saith, 
By  hearing  ye  shall  hear,  and 
shall  not  understand ;  and  seeing 
ye  shall  see,  and  shall  not  per- 
ceive : 

15  For  this  people's  heart  is 
waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyes 
they  have  closed ;  lest  at  any 
time  they  should  see  with  their 
eyes,  and  hear  with  their  ears, 
and  should  understand  with  their 
heart,  and  should  be  converted, 
and  I  should  heal  them. 

16  But  blessed  are  your  eyes, 
for  they  see :  and  your  ears,  for 
they  hear. 

17  For  verily  I  say  unto  you, 
That  many  prophets  and  right- 
eous men  have  desired  to  see  those 
things  which  ye  see,  and  have  not 
seen  them ;  and  to  hear  those  things 
which  ye  hear,  and  have  not 
heard  them. 

18  ^[  Hear  ye  therefore  the 
parable  of  the  sower. 

19  When  any  one  heareth  the 
word  of  the  kingdom,  and  under- 
standeth  it  not,  then  comcth  the 
wicked  one,  and  catcheth  away 
that  which  was  sown  in  his  heart. 
This  is  he  which  received  seed  by 
the  way  side. 

20  But  he  that  received  the 
seed  into  stony  places,  the  same 
is  he  that  heareth  the  word,  and 
anon  with  joy  receiveth  it ; 

thing.  Even  that  he  hath,  i.  e.,  his  op- 
portunities.  15.  Lest.  This  word  in- 
dicates the  judicial  blindness,  shown 
more  clearly  in  the  form  used  in  John 

xii.  40. 19.  Tlie  wicked  one,  called  in 

the  parallel  passages  of  the  other  gospels 
Satan  (Heb.  for  "  adversary  ")  and  Devil 


32 


MATTHEW. 


21  Yet  hath  he  not  root  in 
himself,  but  dureth  for  a  while  : 
for  when  tribulation  or  persecu- 
tion ariseth  because  of  the  word, 
by  and  by  he  is  offended. 

22  Pie  also  that  received  seed 
among  the  thorns  is  he  that  hcar- 
eth  the  word ;  and  the  care  of 
this  world,  and  the  deceitfulness 
of  riches,  choke  the  word,  and  he 
becometh  unfruitful. 

23  But  he  that  received  seed 
into  the  good  ground  is  he  that 
heareth  the  word,  and  under- 
standeth  it;  which  also  beareth 
fruit,  and  bringeth  forth,  some  a 
hundredfold,  some  sixty,  some 
thirty. 

24  %  Another  parable  put  he 
forth  unto  them,  saying,  The 
kingdom  of  heaven  is  likened  un- 
to a  man  which  sowed  good  seed 
in  his  field : 

25  But  while  men  slept,  his 
enemy  came  and  sowed  tares 
among  the  wheat,  and  went  his 
way. 

26  But  when  the  blade  was 
sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares 
also. 

27  So  the  servants  of  the 
householder  came  and  said  unto 
him,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?  from  whence 
then  hath  it  tares  ? 

28  He  said  unto  them,  An  en- 
emy hath  done  this.  The  ser- 
vants said  unto  him,  Wilt  thou 
then  that  we  go  and  gather  them 


up 


29  But    he    said,    Nay;    lest 


(Gr.    for  "accuser"   and   "deceiver"). 


-21.  Offended.   See  chap.  v.  29.- 


while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with  them. 

30  Let  both  grow  together  un- 
til the  harvest :  and  in  the  time 
of  harvest  I  will  say  to  the  reap- 
ers, Gather  ye  together  first  the 
tares,  and  bind  them  in  bundles 
to  burn  them:  but  gather  the 
wheat  into  my  barn. 

31  %  Another  parable  put  he 
forth  unto  them,  saying,  The  king- 
dom of  heaven  is  like  to  a  grain 
of  mustard  seed,  which  a  man 
took,  and  sowed  in  his  field  : 

32  Which  indeed  is  the  least 
of  all  seeds  :  but  when  it  is  grown, 
it  is  the  greatest  among  herbs, 
and  becometh  a  tree,  so  that  the 
birds  of  the  air  come  and  lods;e 
in  the  branches  thereof. 

33  5"  Another  parable  spake  he 
unto  them  ;  The  kingdom  of 
heaven  is  like  unto  leaven,  which 
a  woman  took,  and  hid  in  three 
measures  of  meal,  till  the  whole 
was  leavened. 

34  All  these  things  spake  Je- 
sus unto  the  multitude  in  para- 
bles ;  and  without  a  parable  spake 
he  not  unto  them  : 

35  That  it  might  be  fulfilled 
which  was  spoken  by  the  prophet, 
saying,  I  will  open  my  mouth  in 
parables ;  I  will  utter  things 
which  have  been  kept  secret  from 
the  foundation  of  the  world. 

36  Then  Jesus  sent  the  multi- 
tude away,  and  went  into  the 
house  :  and  his  disciples  came  un- 
to him,  saying,  Declare  unto  us 
the  parable  of  the  tares  of  the 
field. 


38.  Children  of  tJie  kingdom.    See  chap. 

viii.  12. 42.  Sec  chap.  viii.  13. 


MATTHEW. 


33 


37  He  answered  and  said  unto 
them,  He  that  soweth  the  good 
seed  is  the  Son  of  man; 

38  The  field  is  the  world ;  the 
good  seed  are  the  children  of  the 
kingdom  ;  but  the  tares  are  the 
children  of  the  wicked  one  ; 

39  The  enemy  that  sowed  them 
is  the  devil;  the  harvest  is  the 
end  of  the  world ;  and  the  reap- 
ers are  the  angels. 

40  As  therefore  the  tares  are 
gathered  and  burned  in  the  fire ; 
so  shall  it  be  in  the  end  of  this 
world. 

41  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  all 
things  that  offend,  and  them 
which  do  iniquity ; 

42  And  shall  cast  them  into  a 
furnace  of  fire  :  there  shall  be 
wailing  and  gnashing  of  teeth. 

43  Then  shall  the  righteous 
shine  forth  as  the  sun  in  the  king- 
dom of  their  Father.  Who  hath 
ears  to  hear,  let  him  hear. 

44  ^f  Again,  the  kingdom  of 
heaven  is  like  unto  treasure  hid 
in  a  field ;  the  which  when  a  man 
hath  found,  he  hideth,  and  for 
joy  thereof  goeth  and  selleth  all 
that  he  hath,  and  buyeth  that 
field. 

45  ^[  Again,  the  kingdom  of 
heaven  is  like  unto  a  merchant- 
man, seeking  goodly  pearls  : 

46  Who,  when  he  had  found 
one  pearl  of  great  price,  went  and 
sold  all  that  he  had,  and  bought 
it 

50.    See  chap.  viii.  13. 52.  Tliere- 

fore.  This  presupposes  such  a  sentence 
as,  "I  have  instructed  you  in  things  old 
and  new,  things  taught  by  Moses  and 

2* 


47  *[  Again,  the  kingdom  of 
heaven  is  like  unto  a  net,  that 
was  cast  into  the  sea,  and  gather- 
ed of  every  kind  : 

48  Which,  when  it  was  full, 
they  drew  to  shore,  and  sat  down, 
and  gathered  the  good  into  ves- 
sels, but  cast  the  bad  away. 

49  So  shall  it  be  at  the  end  of 
the  world  :  the  angels  shall  come 
forth,  and  sever  the  wicked  from 
among  the  just, 

50  And  shall  cast  them  into 
the  furnace  of  fire  :  there  shall 
be  wailing  and  gnashing  of  teeth. 

51  Jesus  saith  unto  them, 
Have  ye  understood  all  these 
things  ?  They  say  unto  him,  Yea, 
Lord. 

52  Then  said  he  unto  them, 
Therefore  every  scribe  which  is 
instructed  unto  the  kingdom  of 
heaven,  is  like  unto  a  man  that  is 
a  householder,  which  bringcth 
forth  out  of  his  treasure  things 
new  and  old. 

53  T"  And  it  came  to  pass,  that 
when  Jesus  had  finished  these 
parables,  he  departed  thence. 

54  And  when  he  was  come  in- 
to his  own  country,  he  taught 
them  in  their  synagogue,  inso- 
much that  they  were  astonished, 
and  said,  Whence  hath  this 
man  this  wisdom,  and  these  mighty 
works  ? 

55  Is  not  this  the  carpenter's 
son  ?  *  is   not   his   mother  called 

i  Mary  ?  and  his  brethren,  James, 
1  and   Joses,  and   Simon,  and  Ju- 
das ? 

things  now  taught  first  by  me." 54. 

His  own  country,  i.   e.,  Nazareth. 

55.  James  and  joses,  &c.     See   chap, 
xii.  40. 


34 


MATTHEW. 


56  And  his  sisters,  are  they 
not  all  with  us  ?  Whence  then 
hath  this  man  all  these  things  ? 

57  And  they  were  offended  in 
him.  But  Jesus  said  unto  them, 
A  prophet  is  not  without  honour, 
save  in  his  own  country,  and  in 
his  own  house. 

58  And  he  did  not  many 
mighty  works  there  because  of 
their  unbelief. 


CHAPTER  XIV. 

AT  that  time  Herod  the  tetrarch 
heard  of  the  fame  of  Jesus, 
2  And  said  unto  his  servants, 
This  is  John  the  Baptist ;  he  is 

XIV.— 1.  Herod  the  tetrarch.  "Te- 
trarch "  means  ruler  of  a  fourth  part  of  a 
nation  or  kingdom.  Demosthenes  in  his 
3d  Philippic  thus  uses  the  word  in  rela- 
tion to  the  fourfold  division  of  Thessaly. 
When  Herod  the  Great  died  his  kingdom 
was  divided  into  four  parts  by  the  Roman 


risen  from  the  dead ;  and  there- 
fore mighty  works  do  shew  forth 
themselves  in  him. 

3  f  For  Herod  had  laid  hold 
on  John,  and  bound  him,  and  put 
him  in  prison  for  Herodias'  sake, 
his  brother  Philip's  wife. 

4  For  John  said  unto  him,  It 
is  not  lawful  for  thee  to  have 
her. 

5  And  when  he  would  have 
put  him  to  death,  he  feared  the 
multitude,  because  they  counted 
him  as  a  prophet. 

6  But  when  Herod's  birth-day 
was  kept,  the  daughter  of  Hero- 
dias danced  before  them,  and 
pleased  Herod. 

power.  Judea  and  Samaria  was  given  to 
Archelaus,  Galilee  and  Pereea  to  Herod 
Antipas,  Iturea  and  Trachonitis  to  Phil- 
ip, and  Abilene  (with  perhaps  Libanus) 
to  Lysanias.  The  first  three  were  sons  of 
Herod.  The  Herodian  genealogy  (as  far 
as  it  illustrates  scripture)  is  as  follows : 


Antipas  (governor  of  Idunica), 
Antipater  (procurator  of  Judea), 
1  Herod- the  Great  (king  of  all  Palestine), 


Aristobulus       Archelaus    2Herod  Antipas  Philip  Herod  Philip 

(killed  by  his  father),    (king  of  Judea),    (tetrarch  of  Galilee),   (tetrarch  of  Iturea),   (Grst  husband  of  Herodiaa), 


!  | 

3IIerod  Agrippa      Herodias,  Herod 

(king  of  Palestine),  (king  of  Chalcis), 


Agrippa 

(king  of  Chalcis), 


Drusilla 

(wife  of  Felix). 


Three  of  the  above  (indicated  by  num- 
bers) are  mentioned  simply  as  Herod  in 
the  New  Testament,  viz.,  Herod  the 
Great,  who  slew  the  children  at  Beth- 
lehem ;  Herod  Antipas,  referred  to  in  the 
present  passage,  and  before  whom  Jesus 
was  brought  just  prior  to  the  crucifixion  ; 
and  Herod  Agrippa,  nephew  of  Antipas, 
whose  horrible  death  is  mentioned  in  Acts 
xii.  It  will  be  noticed  that  the  infamous 
Herodias,  who  was  first  Herod  Philip's 


wife  and  afterwards  the  wife  of  Herod 
Antipas,  was  niece  to  both  her  hus- 
bands. In  the  parallel  passage,  Mark 
vi.  14,  Herod  is  called  "king."  (Com- 
pare Luke  iii.  1.) 2.  By  a  reference 

to  the  parallel  passages  in  the  other  gos- 
pels (Mark  vi.  16  and  Luke  ix.  7,  9), 
we.  see  that  Herod  was  greatly  disturb- 
ed by  his   suspicions. 3.  Herodias. 

See  above,  ver.  1. 4.  It  is  not  lawful 

for  thee  to  have  her.     As  she  was  both 


MATTHEW. 


35 


7  Whereupon  he  promised 
•with  an  oath  to  give  her  whatso- 
ever she  wrould  ask. 

8  And  she,  being  before  in- 
structed of  her  mother,  said, 
Give  me  here  John  Baptist's  head 
in  a  charger. 

9  And  the  king  was  sorry : 
nevertheless  for  the  oath's  sake, 
and  them  which  sat  with  him  at 
meat,  he  commanded  it  to  be 
given  her. 

10  And  he  sent,  and  beheaded 
John  in  the  prison. 

11  And  his  head  wras  brought 
in  a  charger,  and  given  to  the 
damsel :  and  snc  brought  it  to 
her  mother( 

12  And  his  disciples  came,  and 
took  up  the  body,  and  buried  it, 
and  went  and  told  Jesus. 

13  ^[  When  Jesus  heard  of  it, 
he  departed  thence  by  ship  into 
a  desert  place  apart :  and  when 
the  people  had  heard  thereof ',  they 
followed  him  on  foot  out  of  the 
cities.  * 

14  And  Jesus  went  forth,  and 
saw  a  great   multitude,   and  was 

niece  and  a  living  brother's  wife.     The 
law  of  Moses  was  thus  broken  by  incest 

and  adultery. 5.  He  would  have  put 

him  to  death.  Not  from  his  own  hatred  of 
John,  but  from  his  willingness  to  please 
Herodias  (Mark  vi.  19,  20). 6.  Her- 
od's birthday.  We  observe  from  Mark's 
account  that  it  was  kept  with  great  pomp, 
,n  the  presence  of  all  the  high  officers  of 
Galilee.  This  fact  gives  force  to  the  de- 
claration in  the  9th  verse,  that  he  was 
ashamed  to  show  his  regard  for  John  be- 
fore them  which  sat  at  meat  with  him. 

8.  John  Baptist.     Rather    "John 

the  Baptist,"  as  in  the  parallel  passage 

in  Mark.  A  charger,  i.  e.,  a  dish. 9. 

See  remark  on  ver.  6.    John  was  behead- 
ed, Josephus  tells  us,  at  the  fortress  of 


*inoved   with   compassion  toward 
them,  and  he  healed  their  sick. 

15  \  And  when  it  was  evening, 
his  disciples  came  to  him,  saying, 
This  is  a  desert  place,  and  the 
time  is  now  past ;  send  the  mul- 
titude away,  that  they  may  go  in- 
to the  villages,  and  buy  them- 
selves victuals. 

16  But  Jesus  said  unto  them, 
They  need  not  depart  \  give  ye 
them  to  eat. 

17  And  they  say  unto  him, 
We  have  here  but  five  loaves,  and 
two  fishes. 

18  He  said,  Bring  them  hither 
to  me. 

19  And  he  commanded  the 
multitude  to  sit  down  on  the 
grass,  and  took  the  five  loaves,  and 
the  twro  fishes,  and  looking  up  to 
heaven,  he  blessed,  and  brake, 
and  gave  the  loaves  to  Jus  disci- 
ples, and  the  disciples  to  the 
multitude. 

20  And  they  did  all  eat,  and 
were  filled  :  and  they  took  up  the 
fragments  that  remained  twelve 
baskets  full. 


Machaerus  near  the  Dead  Sea.- 


13. 


When  Jesus  heard  of  it,  i.  e.,  of  Herod's 
suspicions  and  agitation.  Followed  him. 
Mark  says  they  "  outwent"  him.  They 
started  after  him  by  land,  but  reached 
the  " desert  place  apart"  (near  Beth- 
saida  on  the  north  shore  of  the  lake)  be- 
fore Jesus  and  his  disciples,  who  went 
by  water.     By  crossing  the  lake,  Jesus 

passed  out  of  Herod's  jurisdiction. 

14.  Went  forth.  From  the  ship  up  into 
the  mountain  region  (see  John  vi.  3). 

15.    When   it   was   evening,  i.   e., 

the  first  evening,  our  "  afternoon."  The 
translation  in  Mark  vi.  35,  "  when  the 
day  was  now  far  spent,"  is  defective. 
The  phrase,  I  imagine,  means  simply  "  it 
being  afternoon."     The  time  is  now  pass- 


36 


MATTHEW. 


21  And  they  that  had  eaten 
were  about  five  thousand  men,  be- 
side women  and  children. 

22  ^[  And  straightway  Jesus 
constrained  his  disciples  to  get  in- 
to a  ship,  and  to  go  before  him 
unto  the  other  side,  while  he  sent 
the  multitudes  away. 

23  And  when  he  had  sent  the 
multitudes  away,  he  went  up  into 
a  mountain  apart  to  pray  :  and 
when  the  evening  was  come,  he 
was  there  alone. 

2-1  But  the  ship  was  now  in 
the  midst  of  the  sea,  tossed  with 
waves :  for  the  wind  was  contra- 
ry- 

25  And  in  the  fourth  watch  of 
the  night  Jesus  went  unto  them, 
walking  on  the  sea. 

26  And  when  the  disciples 
saw  him  walking  on  the  sea,  they 
were  troubled,  saying,  It  is  a 
spirit;  and  they  cried  out  for 
fear. 

27  But  straightway  Jesus 
spake  unto  them,  saying,  Be  of 
good  cheer;  it  is  I;  be  not 
afraid. 

28  And  Peter  answered  him 
and  said,  Lord,  if  it  be  thou,  bid 
me  come  unto  thee  on  the  water. 


ed.  I  presume  "  noon  is  now  passed  "  is 
the  true  sense. 21.  The  other  evan- 
gelists (especially  John)  give  a  more  de- 
tailed account  of  the  feeding  of  the  five 
thousand.  Mark  vi.,  Luke  ix.,  John  vi. 
— — 22.  Unto  the  other  side.  In  Mark 
vi.  45  the  words  are,  "to  the  other  side 
before  unto  Bethsaida."  As  Bethsaida 
was  on  the  western  side  of  the  lake,  we 
may  suppose  that  Jesus  had  fed  the 
multitude  (not  on  the  eastern  side,  for 
then  the  people  could  not  have  gone  on 
foot  thither  so  soon,  but)  on  the  north- 
eastern. John  says  (vi.  17)  that  the  dis- 
ciples "  went  over  the  sea  toward  Ca- 


29  And  he  said,  Come.  And 
when  Peter  was  come  down  out 
of  the  ship,  he  walked  on  the 
water,  to  go  to  Jesus. 

SO  But  when  he  saw  the  wind 
boisterous,  he  was  afraid ;  and 
beginning  to  sink,  he  cried,  say- 
ing, Lord,  save  me. 

31  And  immediately  Jesus 
stretched  forth  his  hand,  and 
caught  him,  and  said  unto  him, 
O  thou  of  little  faith,  wherefore 
didst  thou  doubt  ? 

32  And  when  they  were  come 
into  the  ship,  the  wind  ceased. 

33  Then  they  that  were  in  the 
ship  came  and  worshipped  him, 
saying,  Of  a  truth  thou  art  the 
Son  of  God. 

34  *f  And  when  they  were 
gone  over,  they  came  into  the 
land  of  Gennesaret. 

35  And  when  the  men  of  thai" 
place  had  knowledge  of  him,  they 
sent  out  into  all  that  country  round 
about,  and  brought  unto  him 
all  that  were  diseased  ; 

36  And  besought  him  that 
they  might  only  touch  the  hem 
of  his  garment :  and  as  many  as 
touched  were  made  perfectly 
whole. 

pernaum."     Capernaum  and   Bethsaida 

were  near  together. 23.    \V7icn  the 

evening  was  come,  i.  e.,  the  second  even- 
ing, or  sundown. 25.  In  the  fourth 

watch  of  the  night,  i.  e.,  between  three 
and  six  o'clock  in  the  morning.  John 
says  that  by  that  time  the  disciples  had 
made  only  25  or  30  furlongs,  that  is,  3 
or  4  miles,  or  half-way  from  the  north- 
cast  corner  of  the  lake  to  Bethsaida. 
They  had  probably  been  8  or  9  hours 
gaining  this  distance  against  a  violent 
head  wind. 34.  The  land  of  Genne- 
saret was  a  district  of  the  western  shore 
of  the  lake,  perhaps  including  Bethsaida 


MATTHEW. 


37 


CHAPTER  XV. 

THEN    came   to  Jesus   scribes 
aud  Pharisees,  which  were  of 
Jerusalem,  saying, 

2  Why  do  thy  disciples  trans- 
gress the  tradition  of  the  elders  ? 
for  they  wash  not  their  hands  when 
they  eat  bread. 

3  But  he  answered  and  said 
unto  them,  Why  do  ye  also  trans- 
gress the  commandment  of  God 
by  your  tradition  ? 

4  For  God  commanded,  saying, 
Honour  thy  father  and  mother : 
and,  He  that  curseth  father  or 
mother,  let  him  die  the  death. 

5  But  ye  say,  Whosoever  shall 
say  to  his  father  or  his  mother,  It  is 
a  gift,  by  whatsoever  thou  might- 
est  be  profited  by  me  ; 

6  And  honour  not  his  father  or 
his  mother,  he  shall  he  free.  Thus 
have  ye  made  the  commandment 
of  God  of  none  effect  by  your  tra- 
dition. 

7  Ye  hypocrites,  well  did  Esai- 
as  prophesy  of  you,  saying, 

8  This  people  draweth  nigh 
unto  me  with  their  mouth,  and 
honoureth  me  with  their  lips  ;  but 
their  heart  is  far  from  me. 

9  But  in  vain  they  do  worship 
me,  teaching  for  doctrines  the 
commandments  of  men. 

10  %  And  he  called  the  multi- 

and  Capernaum.  (Compare  Mark  vi.  45 
and  John  vi.  17.)  It  is  a  fertile,  well- 
watered  plain  about  4  miles  long  and  2 
miles  broad,  lying  between  the  western 
heights  and  the  lake.  The  lake  received 
one  of  its  names  from  this  plain.  (See 
Luke  v.  1.)  The  word  means  "bloom- 
ing garden." 

XV. — 2.  They  wash  not  their  hands 
when  they  eat  bread.  For  other  like 
traditions  of  the  elders,  see  Mark  vii.  4. 
— - — 4.  Let  him  die  the  death.     A  He- 


tude,  and  said  unto  them,  Hear, 
and  understand  : 

11  Not  that  which  goeth  into 
the  mouth  defileth  a  man ;  but 
that  which  cometh  out  of  the 
mouth,  this  defileth  a  man. 

12  Then  came  his  disciples, 
and  said  unto  him,  Knowest  thou 
that  the  Pharisees  were  offended, 
after  they  heard  this  saying  ? 

13  But  he  answered  and  said, 
Every  plant,  which  my  heavenly 
Father  hath  not  planted,  shall  be 
rooted  up. 

14  Let  them  alone  :  they  be 
blind  leaders  of  the  blind.  And 
if  the  blind  lead  the  blind,  both 
shall  fall  into  the  ditch. 

15  Then  answered  Peter  and 
said  unto  him,  Declare  unto  us 
this  parable. 

16  And  Jesus  said,  Are  ye  also 
yet  without  understanding  ? 

17  Do  not  ye  yet  understand, 
that  whatsoever  entereth  in  at  the 
mouth  goeth  into  the  belly,  and 
is  cast  out  into  the  draught  ? 

18  But  those  things  which  pro- 
ceed out  of  the  mouth  come  forth 
from  the  heart ;  and  they  defile 
the  man. 

19  For  out  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness, 
blasphemies : 

braism  for  "he  shall  surely  be  put  to 

death." 5.  It  is  a  gift,  by  whatsoever 

thou  mightest  be  profited  by  me,  i.  e., 
I  have  vowed  to  keep  everything  which 
thou  needest  as  if  it  were  a  consecrated 
thing.  Hence  I  cannot  help  thee  with- 
out breaking  my  vow.  Everything  thou 
desirest  of  me  is  prohibited  from  thee 

by  my  vow. 12.   Were  offended,  i.  e., 

stumbled.   See  chap.  v.  29. 1 3.  Plant. 

Met.  for  "  doctrine,"  referring  to  the 
false  doctrine  of  the  Pharisees. 17. 


38 


MATTHEW. 


20  These  are  the  things  which  j 
defile  a  man :  but  to  eat  with  un-  ! 
wa sheii  hands  defile th  not  a  man. 

21  ^f  Then  Jesus  went  thence, 
and  departed  into  the  coasts  of 
Tyre  and  Sidon. 

22  And,  behold,  a  woman  of 
Canaan  came  out  of  the  same 
coasts,  and  cried  unto  him,  saying, 
Have  mercy  on  me,  O  Lord,  thou 
Son  of  David ;  my  daughter  is 
grievously  vexed  with  a  devil. 

23  But  he  answered  her  not  a 
word.  And  his  disciples  came 
and  besought  him,  saying,  Send 
her  away ;  for  she  erieth  after  us. 

24  But  he  answered  and  said, 
I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel. 

25  Then  came  she  and  worship- 
ped him,  saying,  Lord,  help  me. 

26  But  he  answered  and  said, 
It  is  not  meet  to  take  the  child- 
ren's bread,  and  to  cast  it  to  dogs. 

27  And  she  said,  Truth,  Lord  : 
vet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  masters'  ta- 
ble. 

28  Then   Jesus  answered  and 

Draught,  i.   e.,   privy. 21.    Coasts. 

Rather  "  region."  Tyre  and  Sidon  were 
the  two  famous  sea-ports  of  Phoenicia. 
In  our  Saviour's  time  they  had  greatly 
declined  from  their  eminent  commer- 
cial position,  the  eastern  trade  running 
through  other  channels. 22.  A  wo- 
man of  Canaan.  Called  by  Mark  "a 
Greek,  a  Syrophcenicimn  by  nation." 
She  was  a  Syrophcenician,  inasmuch  as 
the  region  of  Tyre  and  Sidon  was  Syro- 
phcenicia  or  Syrian  Phoenicia,  in  dis- 
tinction from  the  Phoenician  settlements 
in  other  parts  of  the  Mediterranean.  She 
was  a  Canaanite,  because  the  Phoeni- 
cians were  descendants  of  Canaan  (see 
Gen.  x.  15).  She  was  a  Greek  in  the 
sense  that  all  who  were  not  Jews  were 
considered  Greeks  by  them,  probably 


said  unto  her,  0  woman,  great  is 
thy  faith  :  be  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  was 
made  whole  from  that  very  hour. 

29  And  Jesus  departed,  from 
thence,  and  came  nigh  unto  the 
sea  of  Galilee  ;  and  went  up  into 
a  mountain,  and  sat  down  there. 

30  And  great  multitudes  came 
unto  him,  having  with  them  those 
that  were  lame,  blind,  dumb,  maim- 
ed, and  many  others,  and  cast 
them  down  at  Jesus'  feet ;  and  he 
healed  them  : 

31  Insomuch  that  the  multi- 
tude wondered,  when  they  saw  the 
dumb  to  speak,  the  maimed  to  be 
whole,  the  lame  to  walk,  and  the 
blind  to  see  :  and  they  glorified 
the  God  of  Israel. 

32  1  Then  Jesus  called  his 
disciples  unto  him,  and  said,  I  have 
compassion  on  the  multitude,  be- 
cause they  continue  with  me  now 
three  days,  and  have  nothing  to 
eat :  and  I  will  not  send  them 
away  fasting,  lest  they  faint  in  the 
way. 

33  And  his  disciples  say  unto 

because  they  very  generally  used  the 
Greek  language.  Came  out  of  the  same 
coasts.  Rather,  "  belonging  to  the  same 
region,  came  forth  from  her  home,  &c." 
(Compare  Mark  vii.  24,  25.)     Son  of 

David.     See  chap.  ix.  27. 23.  Send 

her  away.  Rather,  "let  her  depart" 
with  her  prayer  granted.     So  the  word 

is  translated  in  Acts  xxiii.  22. 24. 

Christ  here  announces  who  were  the  spe- 
cial objects  of  his  mission,  viz.,  the  Jews, 
the  Gentiles  being  left  to  his  apostles ; 
but  the  example  of  this  woman  of  Ca- 
naan shows  that  his  love  would  over- 
flow this  restriction. 26.  Dogs.    An 

Oriental  term  for  unbelievers  "to  this  day. 
In  chap.  vii.  6  and  Phil.  iii.  2  it  is  used 

against  the  Jews  themselves. 29.  A 

mountain.     Rather,  "  the  mountainous 


MATTHEW. 


39 


him,  Whence  should  we  have  so 
much  bread  in  the  wilderness,  as 
to  fill  so  great  a  multitude  ? 

34  And  Jesus  saith  unto  them, 
How  many  loaves  have  ye  ?  And 
they  said,  Seven,  and  a  few  little 
fishes. 

35  And  he  commanded  the 
multitude  to  sit  down  on  the 
ground. 

36  And  he  took  the  seven  loaves 
and  the  fishes,  and  gave  thanks, 
and  brake  them,  and  gave  to  his 
disciples,  and  the  disciples  to  the 
multitude. 

37  And  they  did  all  eat,  and 
were  filled :  and  they  took  up  of 
the  broken  meat  that  was  left 
seven  baskets  full. 

38  And  they  that  did  eat  were 
four  thousand  men,  beside  women 
and  children. 

39  And  he  sent  away  the  multi- 
tude, and  took  ship,  and  came  into 
the  coasts  of  Magdala. 

CHAPTER  XVI. 

THE     Pharisees    also  with  the 
Sadducees  came,  and  tempt- 
ing desired   him   that    he  would 
shew  them  a  sign  from  heaven. 
2  He  answered  and  said  unto 

region."  From  Mark  vii.  31  we  gather 
that  this  was  east  of  the  Sea  of  Galilee. 

30.  Maimed.     Rather,  "crooked." 

37.  Broken  meat.    The  same  word 

translated  in  chap.  xiv.  20  "fragments." 

38.  Only  Matthew  and  Mark  narrate 

the  feeding  of  the  four  thousand,  but  all 
the  evangelists  record  the  feeding  of  the 

five  thousand. 39.  Magdala,  supposed 

to  be  the  "  Migdal-el "  (tower  of  God)  of 
Naphtali  (Josh.  xix.  38)  and  the  birth- 
place of  Mary  Magdalene,  is  now  iden- 
tified with  Mejdel,  a  village  at  the  south 
of  the  little  plain  of  Gennesaret.  (See 
remark  on  chap.  xiv.  34.)     Christ  had 


them,  When  it  is  evening,  ye  say, 
It  will  he  fair  weather  :  for  the 
sky  is  red. 

3  And  in  the  morning,  It  ivill 
he  foul  weather  to  day  :  for  the 
sky  is  red  and  lowering.  O  ye 
hypocrites,  ye  can  discern  the  face 
of  the  sky  ;  but  can  ye  not  discern 
the  signs  of  the  times  ? 

4  A  wicked  and  adulterous  gen- 
eration seeketh  after  a  sign  ;  and 
there'  shall  no  sign  be  given  unto 
it,  but  the  sign  of  the  prophet 
Jonas.  And  he  left  them,  and 
departed. 

5  And  when  his  disciples  were 
come  to  the  other  side,  they  had 
forgotten  to  take  bread. 

6  ^[  Then  Jesus  said  unto  them, 
Take  heed  and  beware  of  the  lea- 
ven of  the  Pharisees  and  of  the 
Sadducees. 

7  And  they  reasoned  among 
themselves,  saying,  It  is  because 
we  have  taken  no  bread. 

8  Which  when  Jesus  perceived, 
he  said  unto  them,  0  ye  of  little 
faith,  why  reason  ye  among  your- 
selves, because  ye  have  brought  no 
bread  ? 

9  Do  ye  not  yet  understand, 
neither  remember  the  five  loaves 

fed  the  four  thousand  in  the  same  region 
in  which  he  had  before  fed  the  five  thou- 
sand. He  thence  crosses  by  boat  to  the 
west  side  of  the  sea.  Mark  calls  the 
country  around  Magdala  "the  parts  of 
Dalmanutha"  (Mark  viii.  10). 

XVI. — 1.  Pharisees  .  .  .  Sadducees. 

See  on  chap.  iii.  7. 4.  Compare  chap. 

xii.  39,  40,  where  the  force  of  the  sign 

is  denoted. 5.  To  the  other  side,  i.  e., 

to  the  east  side  of  the  lake,  where  the 
population  seems  to  have  been  sparse 
and  whither  Jesus  loved  to  retire.  For- 
gotten to  take  bread.  They  had  only  one 
loaf  (Mark  viii.  14). 9,  10.  Baskets. 


40 


MATTHEW. 


of  the  five  thousand,  and  how  many 
baskets  ye  took  up  ? 

10  Neither  the  seven  loaves  of 
the  four  thousand,  and  how  many 
baskets  ye  took  up  ? 

11  How  is  it  that  ye  do  not 
understand  that  I  spake  it  not  to 
you  concerning  bread,  that  ye 
should  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Saddu- 
cees  ? 

12  Then  understood  they  how 
that  he  bade  them  not  beware  of 
the  leaven  of  bread,  but  of  the 
doctrine  of  the  Pharisees  and  of 
the  Sadducees. 

13  ^[  When  Jesus  came  into 
the  coasts  of  Cesarea  Philippi,  he 
asked  his  disciples,  saying,  Whom 
do  men  say  that  I,  the  Son  of  man, 
am  ? 

Tko  Greek  words  are  different  ia  these 
two  places,  as  also  in  the  accounts  of 
the  miracles.  The  word  used  in  relat  on 
to  the  feeding  of  the  five  thousand  is 
"  kophinos,"  and  that  used  in  relation 
to  the  feeding  of  the  four  thousand  is 
"  spuria."  The  former  was  a  large  wick- 
er hamper  and  the  latter  a  small  hand- 
basket. 13.  Cesarea  Philippi.  Christ, 

after  reaching  "the  other  side  "(we  find 
by  Mark  viii.  22-26),  passed  through  the 
northern  Bethsaida  or  Julias,  situated  on 
the  east  bank  of  the  Jordan,  a  few  miles 
north  of  the  lake,  where  he  healed  a 
blind  man.  He  then  passed  on  north- 
ward thirty  miles  farther  to  Cesarea  Phi- 
lippi (or  the  Cesarea  of  Philip).  This 
was  a  town  at  one  of  the  fountains  of 
the  Jordan  in  a  very  secluded  and  roman- 
tic spot  under  Mt.  Hermon.  Dr.  Robin- 
son thinks  that  this  was  the  Baal-gad  or 
Baal-hermon  of  Joshua  xi.  17  and  xiii.  5. 
It  was  afterward  called  Paneas,  and 
Philip,  the  tetrarch  of  this  region  and 
brother  of  Herod  Antipas,  having  en- 
larged the  place,  gave  it  the  name  of  Ce- 
sarea Philippi.  It  was  near  the  site  of 
Dan  (Judg.  xviii.  29).  Whom.  The 
translators' here  and  below  (ver.  15)  and 


14  And  they  said,  Some  say 
that  thou  art  John  the  Baptist ; 
some,  Elias ;  and  others,  Jeremias, 
or  one  of  the  prophets. 

15  He  saith  unto  them,  But 
whom  say  ye  that  I  am  ? 

16  And  Simon  Peter  answered 
and  said,  Thou  art  the  Christ,  the 
Son  of  the  living  God. 

17  And  Jesus  answered  and 
said  unto  him,  Blessed  art  thou, 
Simon  Bar-jona:  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but 
my  Father  which  is  in  heaven. 

18  And  I  say  also  unto  thee, 
That  thou  art  Peter,  and  upon  this 
rock  I  will  build  my  church  ;  and 
the  gates  of  hell  shall  not  prevail 
against  it. 

19  And  I  will  give  unto  thee 
the  keys  of  the  kingdom  of  heaven : 

• * 

in  the  parallel  passages  have  made,  (as 
seen  in  some  editions,)  a  grammatical 
blunder,  putting  "whom"  for  "who." 

14.  Jeremias,  or  one  of  the  prophets. 

This  has  reference  to  the  Jewish  division 
of  the  Old  Testament  which  called  the 
16  prophetical  books,  from  Isaiah  to  Ma- 
lachi  inclusive,  "  the  prophets."  Hence 
Elias,  although  really  a  prophet,  is  men- 
tioned as  distinct  from  the  prophets. 

16.  Christ.     See  on  chap.  i.  16. 17. 

Bar-jona,  i.  e.,  son  of  Jonas.  (See  John 
xxi.  15.)  Flesh  and  blood,  i.  e.,  man  in 
the  flesh.     Compare  1  Cor.  xv.  50,  Gal. 

i.  16,  and  Eph.  vi.  12. 18.  Tfiou  art 

Peter,  and  upon  this  rock.  The  em- 
phasis is  lost  in  the  English.  The  words 
Peter  and  rock  arc  the  same  in  root  and 
only  differ  in  gender.  To  show  this,  let 
us  read  thus :  "  Thou  art  Petros  and 
upon  this  petra."  Peter  is  evidently  the 
petra  or  rock  on  which  Chtdst  would 
build  his  Church.  Peter's  sermon  on  the 
day  of  Pentecost  fulfilled  this  prophecy. 
In  that  was  the  foundation  of  the  dis- 
tinctive   Christian  Church.      "  Petros  " 

itself  means  "a  stone." 19.  The  keys 

of  the  kingdom  of  heaven,  i.  e.,  that 
which   unlocks  and  opens  the  visible 


MATTHEW. 


41 


and  whatsoever  thou  shalt  bind 
on  earth  shall  be  bound  in  hea- 
ven ;  and  "whatsoever  thou  shalt 
loose  on  earth  shall  be  loosed  in 
heaven. 

20  Then  charged  he  his  disci- 
ples that  they  should  tell  no  man 
that  he  was  Jesus  the  Christ. 

21  ^[  From  that  time  forth  be- 
gan Jesus  to  shew  unto  his  disci- 
ples, how  that  he  must  go  unto  Je- 
rusalem, and  suffer  many  things  of 
the  elders  and  chief  priests  and 
scribes,  and  be  killed,  and  be  rais- ' 
ed  again  the  third  day. 

22  Then  Peter  took  him,  and 
began  to  rebuke  him,  saying,  Be 
it  far  from  thee,  Lord  :  this  shall 
not  be  unto  thee. 

23  But  he  turned,  and  said 
unto  Peter,  Get  thee  behind  me, 


Church.  Peter's  sermon  (as  before  said) 
did  this.  I  believe  that  this  is  meant  by 
"  the  keys."  Peter,  because  of  his  noble 
confession,  is  promised  the  honour  of  first 
starting  the  visible  Christian  organiza- 
tion. \V7iatsoevcr  thou  shalt  bind,  d'c.  In 
chap,  xviii.  18,  this  promise  is  made  gen- 
eral to  all  the  disciples  ;  so  that  it  cannot 
refer  to  any  purely  ministerial  authority. 
I  prefer  (on  comparing  John  xx.  22,  23) 
to  refer  it  to  a  miraculous  power  and 
privilege,  like  the  gift  of  tongues  and  the 
gift  of  working  wonders,  bestowed  on  the 
whole  Church  for  a  season  in  its  infancy. 
God  made  the  early  Church  infallible  in 
its  decisions  regarding  its  individual 
members.  Peter  had  it  individually  and 
the  Church  collectively. 20.  The  peo- 
ple had  had  proof  enough  of  Jesus  being 
the  Christ.  This  prohibition  was  only  to 
last  till  Christ's  resurrection,  which  was 
probably  only  six  months  off.   (Compare 

chap.  xvii.  9.) 21.  Elders,  chief  priests 

and  scribes.  The  "  elders  "  were  the  offi- 
cers generally  and  men  of  distinction 
who  sat  in  the  sanhedrim;  the  "chief 
priests"  included  the  high-priest  and 
the  heads  of  the  twenty-four  courses  (or 


Satan  :  thou  art  an  offence  unto 
me :  for  thou  savourest  not  the 
thiogs  that  be  of  God,  but  those 
that  be  of  men. 

2-1  ®[  Then  said  Jesus  unto  his 
disciples,  If  any  man  will  come 
after  me,  let  him  deny  himself, 
and  take  up  his  cross,  and  follow 
me. 

25  For  whosoever  will  save  his 
life  shall  lose  it :  and  whosoever 
will  lose  his  life  for  my  sake  shall 
find  it. 

26  For  what  is  a  man  profited, 
if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ?  or  what 
shall  a  man  give  in  exchange  for 
his  soul  ? 

27  For  the  Son  of  man  shall 
come  in  the  glory  of  his  Father 
with  his  angels  ;  and  then  he  shall 

divisions)  of  the  priesthood  ;  the  scribes 
were  the  recognized  doctors  of  the  law. 

23.  Satan.    Our  Lord  probably  uses 

this  word  in  its  literal  sense  of  "  adver- 
sary," yet  with  allusion  to  the  great  ad- 
versary. So  in  2  Samuel  xix.  22,  David 
calls  the  sons  of  Zeruiah  "  Satans"  (Eng. 

adversaries). 24.  Cross.     See  chap. 

x.  38. 26.  Soul.     This  word  twice 

rendered  "  soul,"  should  be  rendered 
"  life,"  although  it  often  means  "soul." 
It  is  the  same  word  as  that  rendered 
"  life  "  in  the  previous  verse.  Our  Lord 
says  virtually  this:  "Does  Peter  dread 
my  dying?  Not  only  must  I  die,  but 
my  disciples  must  be  ready  to  give  up 
everything  in  the  world  for  me.  They 
must  be  ready  to  give  up  even  their  life, 
which  is  the  dearest  thing  to  a  man  nat- 
urally, '  for  what  is  a  man  profited  if 
he  shall  gain  the  whole  world,  and  lose 
his  life  ?  or  what  shall  a  man  give  in  ex- 
change for  his  life  ?'  yet  even  this  life, 
so  precious  as  it  is,  my  disciples  must 
be  willing  to  give  up,  for  their  reward 
will  be  given  them  when  the  Son  of  man 
shall  come  in  the  glory  of  the  Father." 
The  usual  rendering  of  the  verse,  though 


42 


MATTHEW. 


reward  every  man  according  to  Lis 
works. 

28  Verily  I  say  unto  you,  There 
be  some  standing  here,  which  shall 
not  taste  of  death,  till  they  see  the 
Son  of  man  coming  in  his  kingdom. 

CHAPTER  XVII. 

AND  after  six  days  Jesus  taketh 
Peter,  James,  and  John  his 
brother,  and  bringeth  them  up  into 
a  high  mountain  apart, 

2  And  was  transfigured  before 
them  :  and  his  face  did  shine  as 
the  sun,  and  his  raiment  was  white 
as  the  light. 

3  And,  behold,  there  appeared 
unto  them  Moses  and  Elias  talk- 
ing with  him. 

4  Then  answered  Peter,  and 
said  unto  Jesus,  Lord,  it  is  good 
for  us  to  be  here :  if  thou  wilt,  let 
us  make  here  three  tabernacles ; 
one  for  thee,  and  one  for  Moses, 
and  one  for  Elias. 

5  While  he  yet  spake,  behold, 
a  bright  cloud  overshadowed 
them  :  and  behold  a  voice  out  of 
the  cloud,  which  said,  This  is  my 
beloved  Son,  in  whom  I  am  well 
pleased ;  hear  ye  him. 

6  And  when  the  disciples  heard 

conveying  an  undoubted  truth,  is  an  er- 
roneous exegesis. 28.  Son  of  man 

coming  in  his  kingdom.  This  probably 
refers  to  the  establishment  of  the  Chris- 
tian Church,  and  perhaps  the  final  down- 
fall of  the  Jewish  Church  in  the  temple's 
destruction.  The  preceding  verse  may 
refer  to  the  same,  but  I  would  prefer  re- 
garding it  as  pointing  to  the  final  judg- 
ment, mention  of  that  suggesting  a  men- 
tion of  the  earlier  coming  of  the  Son 
Df  man  in  his  visible  Church  or  king- 
dom. 

XVII. — 1.  After  six  dags.  From  the 
last-mentioned  discourse.     Our  Saviour 


#,  they  fell  on  their  face,  and  were 
sore  afraid. 

7  And  Jesus  came  and  touched 
them,  and  said,  Arise,  and  be  not 
afraid. 

8  And  when  they  had  lifted  up 
their  eyes,  they  saw  no  man,  save 
Jesus  only. 

9  And  as  they  came  down  from 
the  mountain,  Jesus  charged  them, 
saying,  Tell  the  vision  to  no  man, 
until  the  Son  of  man  be  risen 
again  from  the  dead. 

10  And  his  disciples  asked  him, 
saying,  Why  then  say  the  scribes 
that  Elias  must  first  come  ? 

11  And  Jesus  answered  and 
said  unto  them,  Elias  truly  shall 
first  come,  and  restore  all  things. 

12  But  I  say  unto  you,  That 
Elias  is  come  already,  and  they 
knew  him  not,  but  have  done  unto 
him  whatsoever  they  listed.  Like- 
wise shall  also  the  Son  of  man 
suffer  of  them. 

13  Then  the  disciples  under- 
stood that  he  spake  unto  them  of 
John  the  Baptist. 

14  %  And  when  they  were 
come  to  the  multitude,  there  came 
to  him  a  certain  man,  kneeling 
down  to  him,  and  saying, 

was  probably  in  northern  Galilee  or  in 
Trachonitis  near  Cesarea  Philippi,  and 
not  near  Mt.  Tabor.  Bringeth  them  up. 
Luke  says,  "went  up  to  pray"  (Luke 

ix.  28).- 2.    Was  transfigured,  i.  e., 

was     changed     in     appearance. 3. 

Talking  with  him.     Luke  gives  us  the 

subject  of  the  conversation. 4.  Peter 

says  this  as  he  sees  Moses  and  Elias 
departing,  and  says  it  confusedly  (Luke 

ix.    33).     Tabernacles,  i.    c.,  tents. 

9.  See  on  chap.  xvi.  20. 10.  Elias. 

See   chap.  xi.   14. 11.    Restore  all 

things  to  the  simplicity  which  the  tradi- 
tions of  the  elders  had  overthrown. 


MATTHEW. 


43 


15  Lord,  have  inercy  on  my 
son ;  for  he  is  lunatic,  and  sore 
vexed  :  for  ofttimes  he  falleth 
into  the  fire,  and  oft  into  the  wa- 
ter. 

16  And  I  brought  him  to  thy 
disciples,  and  they  could  not  cure 
him. 

17  Then  Jesus  answered  and 
said,  0  faithless  and  perverse  gen- 
eration, how  long  shall  I  be  with 
you  ?  how  long  shall  I  suffer  you  ? 
bring  him  hither  to  me. 

18  And  Jesus  rebuked  the 
devil ;  and  he  departed  out  of 
him :  and  the  child  was  cured 
from  that  very  hour. 

19  Then  came  the  disciples  to 
Jesus  apart,  and  said,  Why  could 
not  we  cast  him  out  ? 

20  And  Jesus  said  unto  them, 
Because  of  your  unbelief:  for 
verily  I  say  unto  you,  If  ye  have 
faith  as  a  grain  of  mustard  seed, 
ye  shall  say  unto  this  mountain, 
Remove  hence  to  yonder  place; 
and  it  shall  remove  :  and  nothing 
shall  be  impossible  unto  you. 

21  Howbeit  this  kind  goeth 
not  out  but  by  prayer  and  fast- 


ing. 


14.  When  they  were  come  to  the  multi- 
tude. Thi3  was  on  the  next  day  (Luke 
ix.  37). 15.  Lunatic.  By  compar- 
ing ver.  18  and  the  parallel  passages, 
we  see  that  this  case  was  not  one  of  mere 
lunacy,  buft  also  of  demoniacal  posses- 
sion. Mark  gives  a  very  detailed  account 
of  this  miracle   (Mark  ix).     The   child 

was  an  only  one  (Luke  ix.  38). 20. 

As  a  grain  of  mustard  seed.  A  proverb- 
ial expression  for  a  very  small  quantity. 

21.  This    kind    of    beings.       By 

prayer  and  fasting.  Effect  for  cause, 
meaning  "  by  that  glowing,  earnest  faith 
winch  diligently  uses  the  means  of 
grace." 24.  They  that  received  trib- 


22  T  And  while  they  abode  in 
Galilee,  Jesus  said  unto  them, 
The  Son  of  man  shall  be  betrayed 
into  the  hands  of  men  : 

23  And  they  shall  kill  him, 
and  the  third  day  he  shall  be 
raised  again.  And  they  were  ex- 
ceeding sorry. 

24  %  And  when  they  were 
come  to  Capernaum,  they  that  re- 
ceived tribute  money  came  to  Peter, 
and  said,  Doth  not  your  master 
pay  tribute  ? 

25  He  saith,  Yes.  And  when 
he  was  come  into  the  house,  Jesus 
prevented  him,  saying,  What  think- 
est  thou,  Simon  ?  of  whom  do  the 
kings  of  the  earth  take  custom  or 
tribute  ?  of  their  own  children,  or 
of  strangers  ? 

26  Peter  saith  unto  him,  Of 
strangers.  Jesus  saith  unto  him, 
Then  are  the  children  fr^e. 

27  Notwithstanding,  lest  we 
should  offend  them,  go  thou  to  the 
sea,  and  cast  a  hook,  and  take  up 
the  fish  that  first  cometh  up  ;  and 
when  thou  hast  opened  his  mouth, 
thou  shalt  find  a  piece  of  money : 
that  take,  and  give  unto  them  for 
me  and  thee. 

ute  money.  Literally,  "  they  that  receive 
the  didrachmas."  The  didrachma  (or 
double  drachma)  was  equal  to  35  cents, 
and  here  denotes  the  half- shekel,  the  reg- 
ular poll-tax  (Exod.  xxx.  13  and  xxxviii. 
26).  The  tribute,  then,  here  spoken  of 
is  not  the  tax  to  the  Roman  government, 
but  the  tax  to  the  temple-service,  and 
from  the  2*7th  verse,  we  may  suppose  its 

payment    was    not    obligatory. 26. 

Then  are  the  children  free.  Referring 
to  himself  as  the  Son  of  God,  for  whom 

this  tribute  was  levied. 27.  A  piece 

of  money.  Literally  "a  stater."  The 
"stater"  was  a  piece  worth  two  didrach- 
mas.  (See  above,  note  on  ver.  24.) 


44 


MATTHEW. 


CHAPTER  XVIII. 

AT  the  same  time  came  the  dis- 
ciples unto  Jesus,  saying,  Who 
is  the  greatest  in  the  kingdom  of 
heaven  ? 

2  And  Jesus  called  a  little 
child  unto  him,  and  set  him  in 
the  midst  of  them, 

3  And  said,  Verily  I  say  unto 
you,  Except  ye  be  converted,  and 
become  as  little  children,  ye  shall 
not  enter  into  the  kingdom  of 
heaven. 

4  Whosoever  therefore  shall 
humble  himself  as  this  little  child, 
the  same  is  greatest  in  the  king- 
dom of  heaven. 

5  And  'whoso  shall  receive  one 
such  little  child  in  my  name  rc- 
ceiveth  me. 

6  But  whoso  shall  offend  one 
of  these  little  ones  which  believe 
in  me,  it  were  better  for  him  that 
a  millstone  were  hanged  about  his 
neck,  and  that  he  were  drowned 
in  the  depth  of  the  sea. 

7  ■J  Woe  unto  the  world  because 
of  offences  !  for  it  must  needs  be 
that  offences  come ;  but  woe  to  that 
man  by  whom  the  offence  cometh  ! 

8  Wherefore  if  thy  hand  or  thy 
foot  offend  thee,  cut  them  off,  and 
cast  them  from  thee :  it  is  better 

XVIII. — 1 .  Saying.  First  to  themselves 
and  then  probably  to  Jesus  on  his  in- 
quiring the   subject  of    their  dispute. 

(Luke  ix.  46,  47,  and  Mark  ix.  33.) 

3.  The   kingdom,   of  heaven,  i.    e.,  the 

true   spiritual  Church. 5,  6.    Little 

child  .  .  .  Little  ones.    Hebrew  epithets 

for  disciples.  Compare  chap.  x.  42. 

8.  See  on  chap.  v.  20. 9.  Hell  fire. 

See  on  v.  22. 10.  These  little  ones. 

As  in  ver.  6  above.     Their  angels,  i.  e., 
their   ministering   or  guardian    angels. 


(Heb.  i.  14.)   Christ's  people  (his  "little 
ones  ")  have  angels  ever  ministering  for 


for  thee  to  enter  into  life  halt  or 
maimed,  rather  than  having  two 
hands  or  two  feet  to  be  cast  into 
everlasting  fire. 

9  And  if  thine  eye  offend  thee, 
pluck  it  out,  and  cast  it  from  thee : 
it  is  better  for  thee  to  enter  into 
life  with  one  eye,  rather  than  hav- 
ing two  eyes  to  be  cast  into  hell  fire. 

10  Take  heed  that  ye  despise 
not  one  of  these  little  ones ;  for  I 
say  unto  you,  That  in  heaven  their 
angels  do  always  behold  the  face 
of  my  Father  which  is  in  heaven. 

11  For  the  Son  of  man  is  come 
to  save  that  which  was  lost. 

12  How  think  ye  ?  if  a  man 
have  a  hundred  sheep,  and  one  of 
them  be  gone  astray,  doth  he  not 
leave  the  ninety  and  nine,  and  go- 
eth  into  the  mountains,  and  seek- 
eth  that  which  is  gone  astray  ? 

13  And  if  so  be  that  he  find  it, 
verily  I  say  unto  you,  he  rejoiceth 
more  of  that  sheep,  than  of  the 
ninety  and  nine  which  went  not 
astray. 

14  Even  so  it  is  not  the  will  of 
your  Father  which  is  in  heaven, 
that  one  of  these  little  ones  should 
perish. 

15  *|f  Moreover  if  thy  brother 
shall  trespass  against  thee,  go  and 

them.- 


-11.  The  connection  seems  to 
be,  "  Ye  must  become  like  little  chil- 
dren. Although  my  disciples  were  lost 
before,  as  their  conversion  implies,  yet 
remember  I  came  to  save  the  lost,  and  I 
love  them  as  saved  for  ever.  Do  not 
therefore   despise   them,   because   they 

were   once   wicked." 13.    More   of 

that  sheep  than  of  the  ninety  and  nine. 
This  parabolic  allusion  is  only  intended 
to  illustrate  Christ's  joy  over  the  peni- 
tent, and  not  his  comparative  neglect  of 
the  already  good.  A  parable  which  is 
intended  to  illustrate  one  truth  often  is 


MATTHEW. 


45 


tell  him  his  fault  between  thee  and 
him  alone :  if  he  shall  hear  thee, 
thou  hast  gained  thy  brother. 

16  But  if  he  will  not  hear  thee, 
then  take  with  thee  one  or  two 
more,  that  in  the  mouth  of  two 
or  three  witnesses  every  word  may 
be  established. 

17  And  if  he  shall  neglect  to 
hear  them,  tell  it  unto  the  church  : 
but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen 
man  and  a  publican. 

1 8  Verily  I  say  unto  you,  What- 
soever ye  shall  bind  on  earth  shall 
be  bound  in  heaven ;  and  whatso- 
ever ye  shall  loose  on  earth  shall 
be  loosed  in  heaven. 

19  Again  I  say  unto  you,  That 
if  two  of  you  shall  agree  on  earth 
as  touching  any  thing  that  they 
shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven. 

20  For  where  two  or  three  are 
gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them. 

21  %  Then  came  Peter  to  him, 
and  said,  Lord,  how  oft  shall  my 


inapposite  regarding  another  and  must 

not  be  pressed  in  that  direction. 17. 

As  a  lieathen  man  and  a  publican,  i.  e., 
without  the  intimate  communion  that 
the  mutual  love  of  Christ  justifies  in  two 

souls. 18.  See  on  chap.  xvi.  19. 

1 9.  I  cannot  avoid  believing  that  this 
refers  only  to  the  early  Church.  It  is  a 
more  extensive  Promise  than  that  of  the 
preceding  verse.  TJiat  referred  only  to 
binding  and  loosing,  which  seems  to 
mean  the  retaining  and  remitting  of  sin 
(John  xx.  23).  But  this  refers  to  "any- 
thing? The  Church  as  a  collective  body 
could  bind  and  loose,  but  any  two  mem- 
bers could  obtain  anything  for  them- 
selves. The  word  "ask"  means  "ask 
for  one's  self."  This  therefore  refers  to 
personal  blessings  and  would  not  include 
binding  and  loosing.     A  strong  reason 


brother  sin  against  me,  and  I  for- 
give him  ?  till  seven  times  ? 

22  Jesus  saith  unto  him,  I  say 
not  unto  thee,  Until  seven  times : 
but,  Until  seventy  times  seven. 

23  %  Therefore  is  the  king- 
dom of  heaven  likened  unto  a  cer- 
tain king,  which  would  take  ac- 
count of  his  servants. 

24  And  when  he  had  begun  to 
reckon,  one  was  brought  unto  him, 
which  owed  him  ten  thousand  ta- 
lents. 

25  But  forasmuch  as  he  had 
not  to  pay,  his  lord  commanded 
him  to  be  sold,  and  his  wife,  and 
children,  and  all  that  he  had,  and 
payment  to  be  made. 

26  The  servant  therefore  fell 
down,  and  worshipped  him,  saying, 
Lord,  have  patience  with  me,  and 
I  will  pay  thee  all. 

27  Then  the  lord  of  that  ser- 
vant was  moved  with  compassion, 
and  loosed  him,  and  forgave  him 
the  debt. 

28  But  the  same  servant  went 
out,  and  found  one  of  his  fellow 

for  believing  that  this  refers  to  the  mira- 
culous gifts  of  the  early  Church,  is  in  the 
fact  that  all  other  things  can  be  had  by 
individual  Christians  at  all  times,  simply 
on  the  condition  of  faith.  See  Mat.  vii. 
7,  8,  and  xxi.  22  ;  Mark  xi.  23,  24.  As 
two  are  necessary  here  to  agree  touching 
the  matter,  it  must  be  a  matter  beyond 
those  which  single  Christians  may  obtain 
by  the  faithful  asking.  What  else  can 
it  be  but  miraculous  gifts,  such  as  were 
universal  in  the  early  Church  ?  I  make 
these  suggestions  with  diffidence  in  re- 
lation to  a  very   difficult  text. 20. 

Are  gathered  together  for  this  purpose 
in  my  name,  there  am  I  in  the  midst  of 
them   to   grant   these   miraculous  gifts. 

See  above. 22.   Until  seventy  times 

seven.  A  definite  for  an  indefinite  num- 
ber.  24.  Ten  thousand  talents.  About 


46 


MATTHEW. 


servants,  which  owed  him  a  hun- 
dred pence  :  and  he  laid  hands  on 
him,  aud  took  him  by  the  throat, 
saying,  Pay  me  that  thou  owest. 

29  And  his  fellow  servant  fell 
down  at  his  feet,  and  besought 
him,  saying,  Have  patience  with 
me,  and  I  will  pay  thee  all. 

30  And  he  would  not :  but 
went  and  cast  him  into  prison,  till 
he  should  pay  the  debt. 

31  So  when  his  fellow  serv- 
ants saw  what  was  done,  they 
were  very  sorry,  and  came  and 
told  unto  their  lord  all  that  was 
done. 

32  Then  his  lord,  after  that  he 
had  called  him,  said  unto  him,  0 
thou  wicked  servant,  I  forgave 
thee  all  that  debt,  because  thou 
desiredst  me  : 

33  Shouldest  not  thou  also  have 

$10,000,000.         An    indefinitely     high 

amount   is    probably   intended. 28. 

A  hundred  pence.     About  §15. 

XIX. — 1.  Departed  from  Galilee. 
Probably  for  the  last  time.  Came  into  the 
coasts  of  Judea  beyond  Jordan.  This 
account  and  that  of  Mark  (chap.  x.  1) 
is  so  explicit,  that  we  are  constrained 
to  consider  Jesus  as  approaching  Judea, 
on  his  journey  from  Galilee,  through 
Perea.  Some  of  the  harmonists  think 
he  came  through  Samaria  and,  after  the 
feast  of  Tabernacles,  went  to  Perea. 
John  x.  40  is  evidence  that  he  did  thus 
go  to  Perea  after  the  feast.  But  this 
passage  is  too  clear  to  allow  us  to  suppose 
that  he  made  the  journey  southward 
through  Samaria.  The  two  passages 
which  are  relied  upon  to  support  this 
view  are  Luke  ix.  51-56  and  Luke  xvii. 
11-19.  The  first  I  think  is  presumptive 
proof  that  our  Saviour  did  not  go  through 
Samaria,  but  that  he  intended  so  to  go, 
and  was  deterred  by  the  conduct  of  the 
Samaritans.  The  second  I  would  have 
no  hesitation  in  referring  to  a  prior  visit 
to  Jerusalem,  as  Luke  is  acknowledged 
to  pay  very  little  regard  often  to  chro- 


had  compassion  on  thy  fellow  ser- 
vant, even  as  I  had  pity  on  thee  ? 

3-i  And  his  lord  was  wroth, 
and  delivered  him  to  the  torment- 
ors, till  he  should  pay  all  that  was 
due  unto  him. 

35  So  likewise  shall  my  heavenly 
Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one 
his  brother  their  trespasses. 

CHAPTER  XIX. 

AND  it  came  to  pass,  that  when 
Jesus  had  finished  these  say- 
ings, he  departed  from  Galilee,  and 
came  into  the  coasts  of  Judea  be- 
yond Jordan  ; 

2  And  great  multitudes  follow- 
ed him ;  and  he  healed  them  there. 

3  *§  The  Pharisees  also  came 
unto  him,  tempting  him,  and  say- 
ing unto  him,  Is  it  lawful  for  a 

nological  order.  The  phrase  "beyond 
Jordan  "  we  see  by  the  passage  in  Mark 
(chap.  x.  1)  means  "  by  the  farther  side 
of  Jordan."  So  this  whole  clause  is, 
"Jesus  came  into  the  country  of  Judea 
by  way  of  the  trans-Jordanic  region." 
All  that  is  recorded  as  far  as  chap.  xx. 
17,  I  would  consider  as  occurring  on 
Christ's  journey  from  Galilee  to  Jerusa- 
lem, after  he  had  entered  Judea,  by  way 
of  Perea.  After  that  verse,  I  would  re- 
fer the  occurrence  to  his  going  Up  to 
Jerusalem  from  a  temporary  residence 
in  Perea  at  a  later  period.  So  in  Mark 
the  division  is  at  chap.  x.  82.  Between 
the  two  parts  I  would  put  the  events  at 
the  feast  of  Tabernacles,  the  raising  of 
Lazarus,  &c.^  recorded  by  John,  chaps, 
vii.  viii.  ix.  x.  xi.  The  account  of  the 
raising  of  Lazarus,  and  any  mention  of 
his  family  as  connected  with  Bethany, 
are  omitted  by  Matthew,  Mark,  and 
Luke,  probably  to  avoid  bringing  per- 
secution upon  the  family,  who  might  be 
still  living  when  they  wrote.  When  John 
wrote,  they  may  have  all  been  dead,  or 
the  political  state  of  the  Jews  had  so 
altered,  that  there  was  no  danger  to  be 


MATTHEW. 


47 


man  to  put  away  his  wife  for  every 
cause  ? 

4  And  he  answered  and  said 
unto  them,  Have  ye  not  read, 
that  he  which  made  them  at  the 
beginning  made  them  male  and 
female, 

5  And  said,  For  this  cause  shall 
a  man  leave  father  and  mother, 
and  shall  cleave  to  his  wife  :  and 
they  twain  shall  be  one  flesh  ? 

6  Wherefore  they  are  no  more 
twain,  but  one  flesh.  What  there- 
fore God  hath  joined  together,  let 
not  man  put  asunder. 

7  They  say  unto  him,  Why  did 
Moses  then  command  to  give  a 
writing  of  divorcement,  and  to 
put  her  away  ? 

.  8  He  saith  unto  them,  Moses 
because  of  the  hardness  of  your 
hearts  suffered  you  to  put  away 
your  wives  :  but  from  the  begin- 
ning it  was  not  so. 

9  And  I  say  unto  you,  Whoso- 
ever shall  put  away  his  wife,  ex- 
cept it  be  for  fornication,  and  shall 
marry  another,  committeth  adul- 
tery :  and  whoso  marrieth  her 
which  is  put  away  doth  commit 
adultery. 

apprehended. 3.  Tempting  him,  i.  e., 

"trying  him." 5.  And  mid.     That 

is,  "  God  who  made  them  said  (through 

Adam)."  Gen.ii.  24. 1  .Why  did  Moses 

tJien  command,  6cc.     Deut.  xxiv.  1. 

8.  TJte  beginning  of  the  creation  (Mark 
x.  6). 9.  This  is  an  authoritative  al- 
teration of  the  Mosaic  law,  and  there- 
fore a  direct  assumption  of  divinity  by 
Christ,  for  none  but  Deity  could  alter  the 
laws  of  Deity,  and  the  Mosaic  law  was 

such. 10.  Be  so,  i.   e.,  that  he  can 

only  divorce  for  fornication. 11,  12. 

I  venture  to  explain  this  reply  of  our 
Saviour  differently  from  the  commen- 
tators whom  I  have  consulted.  The  dis- 
ciples had  virtually  said,  "  If  you  make 


10  %  His  disciples  say  unto 
him,  If  the  case  of  the  man  be  so 
with  his  wife,  it  is  not  good  to 
marry. 

11  But  he  said  unto  them,  All 
men  cannot  receive  this  saying, 
save  they  to  whom  it  is  given. 

12  For  there  are  some  eunuchs, 
which  were  so  born  from  their 
mother's  womb :  and  there  are 
some  eunuchs,  which  were  made 
eunuchs  of  men :  and  there  be 
eunuchs,  whicli  have  made  them- 
selves eunuchs  for  the  kingdom 
of  heaven's  sake.  He  that  is  able 
to  receive  it,  let  him  receive  it. 

13  ^[  Then  were  there  brought 
unto  him  little  children,  that  he 
should  put  his  hands  on  them,  and 
pray :  and  the  disciples  rebuked 
them. 

14  But  Jesus  said,  Suffer  lit- 
tle children,  and  forbid  them  not, 
to  come  unto  me ;  for  of  such  is 
the  kinojdom  of  heaven. 

15  And  he  laid  his  hands  on 
them,  and  departed  thence. 

16  *[[  And,  behold,  one  came 
and  said  unto  him,  Good  Master, 
what  good  thing  shall  I  do,  that 
I  may  have  eternal  life  ? 

such  a  law,  you  destroy  matrimony,  for 
it  will  be  a  burden  no  one  will  assume." 
Our  Saviour  replies :  "  Nevertheless, 
whatever  your  deductions  be  from  it,  it 
is  my  law,  addressed  to  all  but  eunuchs." 
As  if  he  said  :  "  You  doubt  my  sincerity 
in  proclaiming  this,  and  you  look  for 
some  exception.  I  do  make  an  excep- 
tion, but  it  is  only  in  relation  to  those 
who  by  the  nature  of  the  case  cannot  re- 
ceive such  a  command  as  applicable  to 
them.     Every  one  else  must  receive  it." 

1 5.  And  he  laid  his  hands  on  them. 

Mark  adds  that  he  took  them  up  in  his 
arms.  (Mark  x.  16.)  Departed  thence. 
From  some  place  between  the  Jordan 
and  Jerusalem. 16.  One  came.     In 


48 


MATTHEW. 


17  And  he  said  unto  him,  Why 
callest  thou  me  good  ?  there  is 
none  good  but  one,  that  is,  God  : 
but  if  thou  wilt  enter  into  life, 
keep  the  commandments. 

18  He  saith  unto  him,  Which  ? 
Jesus  said,  Thou  shalt  do  no  mur- 
der, Thou  shalt  not  commit  adul- 
tery, Thou  shalt  not  steal,  Thou 
shalt  not  bear  false  witness, 

19  Honour  thy  father  and  thy 
mother ;  and,  Thou  shalt  love  thy 
neighbour  as  thyself. 

20  The  young  man  saith  unto 
him,  All  these  things  have  I  kept 
from  my  youth  up  :  what  lack  I 
yet  ? 

21  Jesus  said  unto  him,  If 
thou  wilt  be  perfect,  go  and  sell 
that  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure 
in  heaven :  and  come  and  follow 
me. 

22  But  when  the  young  man 
heard  that  saying,  he  went  away 
sorrowful :  for  he  had  great  pos- 
sessions. 

23  %  Then  said  Jesus  unto  his 
disciples,  Verily  I  say  unto  you, 
That  a  rich  man  shall  hardly  en- 
ter into  the  kingdom  of  heaven. 

24  And  again  I  say  unto  you, 

ver.  20  he  is  called  a  "  young  man"  and 
in  Luke  xviii.  18  "a  ruler."  St.  Mark's 
account,  however,  here,  as  in  so  many 
instances,  is  the  fullest.     Good  Master. 

Rather,  "  good  Teacher." 17.  There 

is  none  good  but  one,  that  is,  God.  And 
as  you  do  not  consider  me  as  God,  but 
only  as  a  Teacher,  why  call  me  good  ? 
He  reckoned  goodness  too  cheap.  Jesus 
showed  him  it  required  a  new  heart. 

Life,  i.  e.,  eternal  life  (ver.    16). 

21.  This  command  tried  his  faith  in 
God.  The  other  commandments  he 
might  keep  outwardly  without  faith,  but 
this  was  too  much. 23.  Hardly,  i.  e., 


It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

25  When  his  disciples  heard  it, 
they  were  exceedingly  amazed, 
saying,  Who  then  can  be  saved? 

26  But  Jesus  beheld  them,  and 
said  unto  them,  With  men  this  is 
impossible;  but  with  God  all 
things  are  possible. 

27  i[  Then  answered  Peter  and 
said  unto  him,  Behold,  we  have 
forsaken  all,  and  followed  thee; 
what  shall  we  have  therefore  ? 

28  And  Jesus  said  unto  them, 
Verily  I  say  unto  you,  That  ye 
which  have  followed  me,  in  the 
regeneration  when  the  Son  of  man 
shall  sit  in  the  throne  of  his  glo- 
ry, ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes 
of  Israel. 

29  And  every  one  that  hath 
forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my 
name's  sake,  shall  receive  a  hun- 
dredfold, and  shall  inherit  ever- 
lasting life. 

30  But  many  that  are  first  shall 
be  last ;  and  the  last  shall  he  first. 

"with  difficulty." 28.  In  the  regene- 
ration. "Ye  which  have  followed  me" 
with  the  new  heart.  See  ver.  11,  and 
compare  John  iii.  3  and  Titus  iii.  5. 
When  the  Son  of  man  shall  sit  in  the 
throne  of  his  glory.  A  day  still  future — 
the  day  referred  to  in  chap.  xxv.  31.  Ye, 
i.  e.,  ye  as  a  body  of  twelve,  but  not  each 
member  of  that  body  as  now  constituted, 
for  Paul  was  to  take  the  place  of  Judas. 
Compare  Rev.  xxi.  14.  Twelve  tribes  of 
Israel.     Perhaps  a  figurative  name  for 

the  whole  Church. 29.  Shall  receive 

a  hundredfold  in  this  life  (Mark  x.  30). 
This  refers  to  the  spiritual  connfort  and 


MATTHEW. 


49 


CHAPTER  XX. 

FOR  the  kingdom  of  heaven  is 
like  unto  a  man  that  is  a  house- 
holder, which  went  out  early  in 
the  morning  to  hire  labourers  into 
his  vineyard. 

2  And  when  he  had  agreed  with 
the  labourers  for  a  penny  a  day, 
he  sent  them  into  his  vineyard. 

3  And  he  went  out  about  the 
third  hour,  and  saw  others  stand- 
ing idle  in  the  marketplace, 

4  And  said  unto  them  •;  Go  ye 
also  into  the  vineyard,  and  what- 
soever is  right  I  will  give  you. 
And  they  went  their  way. 

5  Asjain  he  went  out  about  the 
sixth  and  ninth  hour,  and  did 
likewise. 

6  And  about  the  eleventh  hour 
he  went  out,  and  found  others 
standing  idle,  and  saith  unto  them, 
Why  stand  ye  here  all  the  day 
idle? 

7  They  say  unto  him,  Because 
no  man  hath  hired  us.  He  saith 
unto  them,  Go  ye  also  into  the 
vineyard;  and  whatsoever  is  right, 
that  shall  ye  receive. 

8  So  when  even  was  come,  the 

joy  of  the  believer. 30.  But  many. 

Rather,  "  and  many."   And  the  last  shall  j 
be  first.     Rather,  "and  mauy  that  are 
last  shall  be  first."     The  "many"  be- 
longs to  both  clauses. 

XX.— 1.  For.  This  word  shows  the 
connection  of  this  parable  with  the  last 
verse  of  chap.  xix.  The  parable  illus- 
trates the  truth  contained  in  that  verse. 

(See  ver.    16.) 2.  A  penny  a  day. 

A  penny  (denarius)  was  worth  15  cents. 
This  is  fair  wages  in  some  parts  of  the 

Levant  at  the  present  day. 3.  Tldrd 

hour,  i.  e.,  nine  o'clock  in  the  morning. 

5.  Sixth  and  ninth  hour,  i.  e.,  noon 

and  three  o'clock  in  the  afternoon. 


6.  Eleventh  hour,  i.  e.,  five  o'clock  in 
the    afternoon. 10.   Every  man    a 


lord  of  the  vineyard  saith  unto  his 
steward,  Call  the  labourers,  and 
give  them  their  hire,  beginning 
from  the  last  unto  the  first. 

9  And  when  they  came  that 
were  hired  about  the  eleventh 
hour,  they  received  every  man  a 
penny. 

10  But  when  the  first  came, 
they  supposed  that  they  should 
have  received  more  ;  and  they 
likewise  received  every  man  a 
penny. 

1 1  And  when  they  had  received 
it,  they  murmured  against  the 
goodman  of  the  house, 

12  Saying,  These  last  have 
wrought  hit  one  hour,  and  thou 
hast  made  them  equal  unto  us, 
which  have  borne  the  burden  and 
heat  of  the  day. 

13  But  he  answered  one  of 
them,  and  said,  Friend,  I  do  thee 
no  wrong :  didst  not  thou  agree 
with  me  for  a  penny  ? 

14  Take  that  thine  is,  and  go 
thy  way :  I  will  give  unto  this 
last,  even  as  unto  thee. 

15  Is  it  not  lawful  for  me  to 
do  what  I  will  with  mine  own  ? 

penny.  Trench  well  remarks  that  the 
penny,  though  objectively  the  same,  sub- 
jectively is  very  different  to  the  different 
recipients.  God's  presence  in  the  heart 
of  the  believer  is  his  reward,  and  that  is 
given  to  each;  but  the  degree  of  the 
believer's  faith  graduates  the  joy  arising 
from  this  Divine  presence.  The  para- 
ble serves  to  show  that  external  differ- 
ences are  nothing  to  God.  He  offers  his 
Spirit  to  all  alike. 11.  They  mur- 
mured. After  receiving  God's  Spirit, 
anything  like  murmm-ing  must  be  from 
the  remnant  of  sinfulness.  The  parable 
may  refer  to  the  reward  of  heaven.  If 
so,  many  parts  of  it  must  not  be  pressed. 
In  a  parable  we  must  fix  our  attention 
on  the  leading  ideas. 15.  Is  thine 


50 


MATTHEW. 


Is  thine  eye  evil,  because  I  am 
good  ? 

16  So  the  last  shall  be  first,  and 
the  first  last :  for  many  be  called, 
but  few  chosen. 

17  T  And  Jesus  going  up  to 
Jerusalem  took  the  twelve  disci- 
ples apart  in  the  way,  and  said 
unto  them, 

18  Behold,  we  go  up  to  Jeru- 
salem ;  and  the  Son  of  man  shall 
be  betrayed  unto  the  chief  priests 
and  unto  the  scribes,  and  they 
shall  condemn  him  to  death. 

19  And  shall  deliver  him  to 
the  Grentiles  to  mock,  and  to 
scourge,  and  to  crucify  him :  and 
the  third  day  he  shall  rise  again. 

20  %  Then  came  to  him  the  mo- 
ther of  Zebedee's  children  with 
her  sons,  worshipping  him,  and 
desiring;  a  certain  thing  of  him. 

21  And  he  said  unto  her,  What 
wilt  thou  ?  She  saith  unto  him, 
Grant  that  these  my  two  sons 
may  sit,  the  one  on  thy  right  hand, 
and  the  other  on  the  left,  in  thy 
kingdom. 

22  But  Jesus  answered  and 
said,  Ye  know  not  what  ye  ask. 
Are  ye  able  to  drink  of  the  cup 
that  I  shall  drink  of,  and  to  be  bap- 
eye  evil,  i.  e.,  "  Dost  thou  look  upon  me 

with  a  complaining  eye?" 16.  For 

many  be  called,  but  few  chosen.  That 
is,  many  are  offered  the  Holy  Spirit,  but, 
few  receive  Him  as  they  should,  and 
thus  become  distinguished  in  their 
graces.  The  invited  are  all  men,  but  the 
elect  are  few. 17.  See  on  chap,  xix.l. 


18.  Compare  chap.  xvi.  21  and  chap. 

xvii.  22.  From  Mark  x.  32,  we  find  that 
the  disciples  were  amazed  at  his  ventur- 
ing again  to  Jerusalem,  and  were  fear- 
ful of  the  consequences. 19.  "We  see 

by  Luke  xviii.  34,  that  the  disciples  could 
not  understand  this  prophecy  (although 
they  had  forebodings),  their  minds  being 


tized  with  the  baptism  that  I  am 
baptized  with  ?  They  say  unto 
him,  We  are  able. 

23  And  he  saith  unto  them, 
Ye  shall  drink  indeed  of  my  cup, 
and  be  baptized  with  the  baptism 
that  I  am  baptized  with :  but  to 
sit  on  my  right  hand,  and  on  my 
left,  is  not  mine  to  give,  but  it 
shall  oe  given  to  them  for  whom  it 
is  prepared  of  my  Father. 

24  And  when  the  ten  heard  ft, 
they  were  moved  with  indignation 
against  the  two  brethren. 

25  But  Jesus  called  them  unto 
him,  and  said,  Ye  know  that  the 
princes  of  the  Grentiles  exercise 
dominion  over  them,  and  they 
that  are  great  exercise  authority 
upon  them. 

26  But  it  shall  not  be  so  among 
you  :  but  whosoever  will  be  great 
among  you,  let  him  be  your  min- 
ister ; 

27  And  whosoever  will  be  chief 
among  you,  let  him  be  your  ser- 
vant : 

28  Even  as  the  Son  of  man 
came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

29  And  as  they  departed  from 

so  fully  possessed  of  the  idea  of  a  tem- 
poral kingdom. 20.  Hie  mother  of 

Zebedee's  children.  Zebedee  may,  per- 
haps, have  been  dead.  The  mother  (we 
may  gather  from  comparing  this  with 
Mark's  account)  was  incited  to  make  this 
request  by  her  sons.      With   her  sons, 

James   and   John. 22.    These    are 

Oriental  figures  for  likeness  of  fortune. 


23.  But  it  shall  be  given  to  them 

for  whom.  Bather,  "  except  to  those  for 

whom." 25.  But  Jesus.  Rather  "and 

Jesus." 26.  Minister,  i.  e.,  servant. 

29.  Jericho,  destroyed  by  Joshua, 

rebuilt    by  Hiel    the  Bethelite,  where 
Elisha  healed  the  fountain,  was  situated 


MATTHEW. 


*51 


Jericho,  a  great  multitude  follow- 
ed him. 

30  T  And,  behold,  two  blind 
men  sitting  by  the  way  side,  when 
they  heard  that  Jesus  passed  by, 
cried  out,  saying.  Have  mercy  on 
us,  0  Lord,  thou  Son  of  David. 

31  And  the  multitude  rebuked 
them,  because  they  should  hold 
their  peace  :  but  they  cried  the 
more,  saying,  Have  mercy  on  us, 
0  Lord,  thou  Son  of  David. 

32  And  Jesus  stood  still,  and- 
called  them,  and  said,  What  will 
ye  that  I  shall  do  unto  you  ? 

33  They  say  unto  him,  Lord, 
that  our  eyes  may  be  opened. 

34  So  Jesus  had  compassion 
on  them,  and  touched  their  eyes : 
and  immediately  their  eyes  re- 
ceived sight,  and  they  followed 
him. 

CHAPTER  XXI. 

AND  when  they  drew  nigh  unto 
Jerusalem,  and  were  come 
to  Bethphage,  unto  the  mount  of 
Olives,  then  sent  Jesus  two  dis- 
ciples, 

in  the  Jordan  valley,  under  the  western 
mountains,  in  the  midst  of  a  rare  ferti- 
lity. It  was  about  20  miles  east-north- 
east of  Jerusalem,  and  a  few  miles  north 

of  the  Dead  Sea. 30.  Two  blind  men. 

One,  perhaps  a  well-known  man,  was 
Barthneus  (Mark  x.  46).  Probably 
Jesus  saw  them  sitting  by  the  way-side 
both  when  he  entered  and  when  he  left 
Jericho  by  the  same  route.  Luke  (if  that 
view  is  correct)  anticipates  the  miracle 
very  naturally.  Comp.  Luke  xviii.  35  and 
xix.  1.  Son  of  David.  See  on  chap.  ix.  27. 
XXI. — 1.  Bethphage.  In  Mark  and 
Luke,  Bethany  is  coupled  with  Beth- 
phage.  This  arrival  at  Bethphage  took 
place  the  next  morning  after  the  arrival 
at  Bethany  (see  John  xii.  1,  12).  It 
must  have  been  close  to  Bethany,  on  the 


2  Saying  unto  them,  Go  into 
the  village  over  against  you,  and 
straightway  ye  shall  find  an  ass 
tied,  and  a  colt  with  her:  loose 
them,  and  bring  them  unto  me. 

3  And  if  any  man  say  aught 
unto  you,  ye  shall  say,  The  Lord 
hath  need  of  them  ;  and  straight- 
way he  will  send  them. 

4  All  this  was  done,  that  it 
might  be  fulfilled  which  was  spo- 
ken by  the  prophet,  saying, 

5  Tell  ye  the  daughter  of  Sion^ 
Behold,  thy  King  cometh  unto 
thee,  meek,  and  sitting  upon  an 
ass,  and  a  colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and 
did  as  Jesus  commanded  them, 

7  And  brought  the  ass,  and  the 
colt,  and  put  on  them  their  clothes, 
and  they  set  him  thereon. 

8  And  a  very  great  multitude 
spread  their  garments  in  the  way ; 
others  cut  down  branches  from 
the  trees,  and  strewed  them  in  the 
way. 

9  And  the  multitudes  that  went 
before,  and  that  followed,  cried, 
saying,  Hosanna  to  the  Son  of  Da- 
eastern  slope  of  the  Mount  of  Olives, 
about  two  miles  from  Jerusalem.  The 
mount  of  Olives  is  the  beautiful  hill 
lying  east  of  Jerusalem  and  very  near  to 
its  walls,  from  which  it  is  separated  by 
the  valley  of  Jehoshaphat  and  the  brook 
Kedron.  It  rises  a  few  hundred  feet 
above   the   Kedron  and   overlooks   the 

city. 2.    Village  over   against   you, 

i.  e.,  Bethphage. 5.  See  Zech.  ix.  9. 

7.  The  ass  and  the  colt.  From  Mark 

and  Luke  we  see  that  Jesus  rode 
upon  the  colt.  Tliereon,  i.  e.,  on  the 
clothes.  In  the  Greek,  the  word  is 
plural.—  8.  A  very  great  multitude. 
Rather,  "  the  most  of  the  crowd."     (See 

John  xii.   12.) 9.    Hosanna.      The 

Greek  form  of  the  Hebrew  "Hoshiah- 
na  "  (Save  now)  taken  as  is  the  other  cry 


52« 


MATTHEW. 


vid :  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord ;  Hosanna 
in  the  highest. 

10  And  when  he  was  come  into 
Jerusalem,  all  the  city  was  moved, 
saying,  Who  is  this  ? 

11  And  the  multitude  said, 
This  is  Jesus  the  prophet  of  Naz- 
areth of  Galilee. 

12  1"  And  Jesus  went  into  the 
temple  of  Grod,  and  cast  out  all 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables 
of  the  money  changers,  and  the 
seats  of  them  that  sold  doves, 

13  And  said  unto  them,  It  is 
written,  My  house  shall  be  called 
the  house  of  prayer  ;  but  ye  have 
made  it  a  den  of  thieves. 

14  And  the  blind  and  the  lame 
came  to  him  in  the  temple ;  and 
he  healed  them. 

15  And  when  the  chief  priests 
and  scribes  saw  the  wonderful 
things  that  he  did,  and  the  chil- 
dren crying  in  the  temple,  and 
saying,  Hosanna  to  the  Son  of  Da- 
vid ;  they  were  sore  displeased, 

16  And  said  unto  him,,  Hearest 
thou  what  these  say  ?  And  Jesus 
saith  unto  them,  Yea ;  have  ye  ne- 
ver read,  Out  of  the  mouth  of 
babes  and  sucklings  thou  hast 
perfected  praise  ? 

17  T   And  he  left  them,  and 

from  Psalm  cxviii.  (See  Psalm  cxviii. 
25,  26.)  To  the  son  of  David,  i.  e.,  "  we 
cry  it  to  the  son  of  David."  In  the  high- 
est, i.  e.,  "  in  heaven  "  (see  Luke  xix. 
38).  Let  the  shout  to  the  son  of  David  be 

heard  in  heaven. 12.  The  casting  out 

the  sellers  and  buyers  occurred  (we  see 
from  Mark  xi.  11-15)  not  immediately 
upon  Christ's  entrance  into  Jerusalem, 
but  upon  the  next  day,  after  he  had  gone 
out  and  spent  the  night  at  Bethany. 
The    money-changers    stationed   them- 


went  out  of  the  city  into  Bethany ; 
and  he  lodged  there. 

18  Now  in  the  morning,  as  he 
returned  into  the  city,  he  hun- 
gered. 

19  And  when  he  saw  a  fig  tree 
in  the  way,  he  came  to  it,  and 
found  nothing  thereon,  but  leaves 
only,  and  said  unto  it,  Let  no  fruit 
grow  on  thee  henceforward  for 
ever.  And  presently  the  fig  tree 
withered  away. 

20  And  when  the  disciples  saw 
it,  they  marvelled,  saying,  How 
soon  is  the  fig  tree  withered  away  ! 

21  Jesus  answered  and  said  un- 
to them,  Verily  I  say  unto  you,  If 
ye  have  faith,  and  doubt  not,  ye 
shall  not  only  do  this  which  is  done 
to  the  fig  tree,  but  also  if  ye  shall 
say  unto  this  mountain,  Be  thou 
removed,  and  be  thou  cast  into 
the  sea;  it  shall  be  done. 

22  And  all  things,  whatsoever 
ye  shall  ask  in  prayer,  believing, 
ye  shall  receive. 

23  ■J'  And  when  he  was  come 
into  the  temple,  the  chief  priests 
and  the  elders  of  the  people  came 
unto  him  as  he  was  teaching,  and 
said,  By  what  authority  doest 
thou  these  things  ?  and  who  gave 
thee  this  authority  ? 

24  And  Jesus  answered  and 
said  unto  them,  I  also   will  ask 

selves  (it  is  thought)  in  the  temple  pre- 
cincts in  order  to  exchange  the  country 
people's  coin  for  current  money,  when 
they  desired  to  purchase  victims  for 
sacrifice.  The  other  traders  had  the 
victims  for  sale,  and,  perhaps,  refresh- 
ments also. 13.    See  Isaiah  lvi.   7. 

The  phrase  "  den  of  thieves  "  is  prob- 
ably an  allusion  to  Jer.  vii.  11. 16. 

See  Psalm  viii.   2. 19.  Presently,  i. 

e.,  "  soon,"  the  same  word  as  in  the  20th 
verse. 20.  And  when  the  disciples 


MATTHEW. 


53 


you  one  thing,  which  if  ye  tell  me, 
I  in  like  wise  will  tell  you  by 
what  authority  I  do  these  things. 

25  The  baptism  of  John,  whence 
was  it  ?  from  heaven,  or  of  men  ? 
And  they  reasoned  with  them- 
selves, saying,  If  we  shall  say, 
From  heaven  ;  he  will  say  unto  us, 
"Why  did  ye  not  then  believe  him  ? 

26  But  if  we  shall  say,  Of 
men  ;  we  fear  the  people  ;  for  all 
hold  John  as  a  prophet. 

27  And  they  answered  Jesus, 
and  said,  We  cannot  tell.  And 
he  said  unto  them,  Neither  tell  I 
you  by  what  authority  I  do  these 
things. 

28  %  But  what  think  ye  ?  A 
certain  man  had  two  sons  ;  and  he 
came  to  the  first,  and  said,  Son, 
go  work  to  day  in  my  vineyard. 

29  He  answered  and  said,  I 
will  not ;  but  afterward  he  repent- 
ed, and  went. 

30  And  he  came  to  the  second, 
and  said  likewise.  And  he  an- 
swered and  said,  I  go,  sir ;  and 
went  not. 

31  Whether  of  them  twain  did 
the  will  of  his  father  ?  They  say 
unto  him,  The  first.  Jesus  saith 
unto  them,  Yerily  I  say  unto  you, 
That  the  publicans  and  the  har- 
lots go  into  the  kingdom  of  God 
before  you. 

Z%  For  John  came  unto  you  in 
the  way  of  righteousness,  and  ye 
believed  him  not ;  but  the  publi- 
cans and  the  harlots  believed  him : 
and  ye,  when  ye  had  seen  it,  re- 
pented not  afterward,  that  ye 
might  believe  him. 

saw  it.    On  the  next  morning  (Mark  xi. 

20). 33.  A  tower  for  the  watchman. 

The  parable  refers  to  the  rejection  of 


33  *J[  Hear  another  parable  : 
There  was  a  certain  householder, 
which  planted  a  vineyard,  and 
hedged  it  round  about,  and  digged 
a  winepress  in  it,  and  built  a  tow- 
er, and  let  it  out  to  husbandmen, 
and  went  into  a  far  country  : 

34  And  when  the  time  of  the 
fruit  drew  near,  he  sent  his  ser- 
vants to  the  husbandmen,  that 
they  might  receive  the  fruits  of  it. 

35  And  the  husbandmen  took 
his  servants,  and  beat  one,  and 
killed  another,  and  stoned  ano- 
ther. 

36  Again,  he  sent  other  servants 
more  than  the  first  :  and  they  did 
unto  them  likewise. 

37  But  last  of  all  he  sent  unto 
them  his  son,  saying,  They  will 
reverence  my  son. 

38  But  when  the  husbandmen 
saw  the  son,  they  said  among 
themselves,  This  is  the  heir ;  come, 
let  us  kill  him,  and  let  us  seize  on 
his  inheritance. 

39  And  they  caught  him,  and 
cast  him  out  of  the  vineyard,  and 
slew  him. 

40  When  the  lord  therefore  of 
the  vineyard  cometh,  what  will  he 
do  unto  those  husbandmen  ? 

41  They  say  unto  him,  He  will 
miserably  destroy  those  wicked 
men,  and  will  let  out  his  vineyard 
unto  other  husbandmen,  which 
shall  render  him  the  fruits  in 
their  seasons. 

42  Jesus  saith  unto  them,  Did 
ye  never  read  in  the  Scriptures, 
The  stone  which  the  builders  re- 
jected,   the   same   is  become  the 

Christ   by  the  Pharisees   (see  ver.  45). 

42.  See  Psalm  cxviii.  22. 43. 

Kingdom  of  God.     Matthew  uses  thi3 


54 


MATTHEW. 


head  of  the  corner :  this  is  the 
Lord's  doing,  and  it  is  marvellous 
in  our  eyes  V 

43  Therefore  say  I  unto  you, 
The  kingdom  of  God  shall  be  ta- 
ken from  you,  and  given  to  a 
nation  bringing  forth  the  fruits 
thereof. 

44  And  whosoever  shall  fall  on 
this  stone  shall  be  broken :  but  on 
whomsoever  it  shall  fall,  it  will 
grind  him  to  powder. 

45  And  when  the  chief  priests 
and  Pharisees  had  heard  his  para- 
bles, they  perceived  that  he  spake 
of  them. 

46  But  when  they  sought  to 
lay  hands  on  him,  they  feared  the 
multitude,  because  they  took  him 
for  a  prophet. 

CHAPTER  XXII. 

AND  Jesus  answered  and  spake 
unto  them  again  by  parables, 
and  said, 

2  The  kingdom  of  heaven  is 
like  unto  a  certain  king,  which 
made  a  marriage  for  his  son, 

3  And  sent  forth  his  servants 
to  call  them  that  were  bidden  to 
the  wedding  :  and  they  would  not 
come. 

4  Again,  he  sent  forth  other 
servants,  saying,  Tell  them  which 
are  bidden,  Behold,  I  have  pre- 

phrase  only  four  times,  but  uses  "king- 
dom of  heaven  "  over  twenty  times.  The 
other  evangelists  prefer  this  phrase.  The 
words  are  used  at  times  for  the  Church 
in  its  imperfect  worldly  appearance  and 
at  times  for  the  Church  in  its  true  spirit- 
ual character.     See  on  chap.  iii.  2. 

XXII. — 1.  Answered  the  Pharisees, 
who  were  constantly  plying  him  with 
questions  (see  chaps,  xxi.  23  and  xxii. 
15). 2.  Tlie  kingdom  of  heaven   is 


pared  my  dinner:  my  oxen  and 
my  fatlings  are  killed,  and  all 
things  are  ready  :  come  unto  the 
marriage. 

5  But  they  made  light  of  it, 
and  went  their  ways,  one  to  his 
farm,  another  to  his  merchandise  : 

6  And  the  remnant  took  his 
servants,  and  entreated  them  spite- 
fully, and  slew  them. 

7  But  when  the  king  heard 
thereof,  he  was  wroth  :  and  he  senii 
forth  his  armies,  and  destroyed 
those  murderers,  and  burned  up 
their  city. 

8  Then  saith  he  to  his  servants, 
The  wedding  is  ready,  but  they 
which  were  bidden  were  not  wor- 
thy. 

9  Go  ye  therefore  into  the  high- 
ways, and  as  many  as  ye  shall  find, 
bid  to  the  marriage. 

10  So  those  servants  went  out 
into  the  highways,  and  gathered 
together  all  as  many  as  they  found, 
both  bad  and  good  :  and  the  wed- 
diDg  was  furnished  with  guests. 

11  T  And  when  the  king  came 
in  to  see  the  guests,  he  saw  there 
a  man  which  had  not  on  a  wedding 
garment : 

12  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in  hither 
not  having  a  wedding  garment  ? 
And  he  was  speechless. 

like  unto  a  certain  king.  A  loose  Orien- 
tal way  of  saying,  "  The  administration 
of  the  kingdom  of  heaven  is  illustrated 
in  the  following  parable :    A  king,  &c." 

7.  Annies.    Rather  "  troops."   The 

same  word  is  used  in  Acts  xxiii.  27,  and 
similarly  translated,  where  the  context 
plainly  shows  that  no  army  is  referred 

to. 9.  Highways.      Rather    "  public 

squares." 10.  Highways.  A  differ- 
ent word   from   that   in   the   preceding 


MATTHEW 


55 


13  Then  said  the  king  to  the 
servants,  Bind  him  hand  and  foot, 
and  take  him  away,  and  cast  him 
into  outer  darkness ;  there  shall 
be  weeping  and  gnashing  of  teeth. 

1-4  For  man}'  are  called,  but 
few  are  chosen. 

15  T  Then  went  the  Pharisees, 
and  took  counsel  how  they  might 
entangle  him  in  his  talk. 

16  And  they  sent  out  unto  him 
their  disciples  with  the  Herodians, 
saying,  Master,  we  know  that 
thou  art  true,  and  teache'st  the 
way  of  God  in  truth,  neither  carest 
thou  for  any  man :  for  thou  re- 
gardest  not  the  person  of  men. 

17  Tell  us  therefore,  What 
thinkest  thou  ?  Is  it  lawful  to 
give  tribute  unto  Cesar,  or  not  ? 

18  But  Jesus  perceived  their 
wickedness,  and  said,  Why  tempt 
ye  me,  ye  hypocrites  ? 

19  Shew  me  the  tribute  money. 
And  they  brought  unto  him  a  pen- 
ny. 

20  And  he  saith  unto  them, 
Whose  is  this  image  and  super- 
scription ? 

21  They  say  unto  him,  Cesar's. 
Then  saith  he  unto  them,  Bender 
therefore  unto  Cesar  the  things 
which  are  Cesar's ;  and  unto  God 
the  things  that  are  God's. 

verse. 13.  Compare  chap.  viii.    12, 

13. 16.    Herodians,  i.    e.,  partisans 

of  the  Herodian  family.  As  they  are 
coupled  with  the  Pharisees  in  the  three 
passages  where  they  are  introduced,  I 
should  differ  from  Bloomfield  and  others, 
who  consider  them  as  advocates  of  the 
Roman  rule,  and  rather  count  them  as 
desirous  of  seeing  a  member  of  the  He- 
rodian family  in  the  government  of 
Judea  in  place  of  Pilate,  the  Roman 
procurator.  I  should  consider  them  as 
forming  a  half-way  party  between  the 


22  When  they  had  heard  these 
words,  they  marvelled,  and  left 
him,  and  went  their  way. 

23  ^[  The  same  day  came  to 
him  the  Sadducees,  which  say  that 
there  is  no  resurrection,  and  asked 
him, 

24:  Saying,  Master,  Moses  said, 
If  a  man  die,  having  no  children, 
his  brother  shall  marry  his  wife, 
and  raise  up  seed  unto  his  bro- 
ther. 

♦25  Now  there  were  with  us 
seven  brethren  :  and  the  first,  when 
he  had  married  a  wife,  deceased, 
and,  having  no  issue,  left  his  wife 
unto  his  brother  : 

26  Likewise  the  second  also, 
and  the  third,  unto  the  seventh. 

27  And  last  of  all  the  woman 
died  also. 

28  Therefore  in  the  resurrec- 
tion, whose  wife  shall  she  be  of 
the  seven?  for  they  all  had  her. 

29  Jesus  answered  and  said 
unto  them,  Ye  do  err,  not  knowing 
the  Scriptures,  nor  the  power  of 
God. 

30  For  in  the  resurrection 
they  neither  marry,  nor  are  given 
in  marriage,  but  are  as  the  angels 
of  God  in  heaven. 

31  But  as  touching  the  resur- 
rection of  the  dead,  have  ye  not 

ultra-Jewish  and  the  ultra-Roman  par- 
ties. In  Luke  xx.  20  we  see  the  char- 
acter of  these  hypocrites  more  fully  ex- 
pressed.  16.  Master.  Rather  "teach- 
er." Regardest  not  the  person  of  men. 
A  Hebraism,  literally  "  lookest  not  at 
the  countenance  of  men,"  i.  e.,  "  judgest 

not   by   the   exterior." 19.  Penny. 

See  on  chap.  xx.  2. 23.  Sadducees. 

See  on  chap.  iii.  7. 24.  Heut.   xxv. 

5. 28.    Resurrection.       This    word 

seems  to  be  here  used  in  the  more  gene- 
ral sense  of  "future  life"  after  the  re- 


56 


MATTHEW. 


read  that  which  was  spoken  unto 
you  by  God,  saying, 

32  I  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the 
God  of  Jacob  ?  God  is  not  the 
God  of  the  dead,  but  of  the  liv- 
ing. 

33  And  when  the  multitude 
heard  this,  they  were  astonished 
at  his  doctrine. 

34  ^[  But  when  the  Pharisees 
had  heard  that  he  had  put  the  Sad- 
ducees  to  silence,  they  were  ga- 
thered together. 

35  Then  one  of  them,  which  was 
a  lawyer,  asked  him  a  question, 
tempting  him,  and  saying, 

36  Master,  which  is  the  great 
commandment  in  the  law? 

37  Jesus  said  unto  him,  Thou 
shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind. 

38  This  is  the  first  and  great 
commandment. 

39  And  the  second  is  like  unto 
it,  Thou  shalt  love  thy  neighbour 
as  thyself. 

40  On  these  two  command- 
ments hang  all  the  lav/  and  the 
prophets. 

41  Tf  While  the  Pharisees  were 
gathered  together,  Jesus  asked 
them, 

42  Saying,  What  think  ye  of 


surrection.- 


-32.  Exod.  iii.  6.- 


■36. 


Tiie  great  commandment.  This  was  a 
favourite  subject  of  dispute  to  the  Jewish 
doctors,  who  selected  some  one  of  the 
ceremonial  laws  as  the  great  command- 
ment.    Christ  points  them  to  the  higher 

spiritual   law. 37.    Deut.    vi.    4,    5. 

39.    Lev.    xix.    18. 40.  From 

Mark  xii.  32,  33,  34,  we  see  that  this 
lawyer  was  deeply  affected  by  the  reply 
of*  our    Saviour. 42.     Of    Christ. 


Christ  ?  whose  son  is  he  ?     They 
say  unto  him,  The  son  of  David. 

43  He  saith  unto  them,  How 
then  doth  David  in  spirit  call  him 
Lord,  saying, 

44  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right  hand, 
till  I  make  thine  enemies  thy 
footstool  ? 

45  If  David  then  call  him  Lord, 
how  is  he  his  son  ? 

46  And  no  man  was  able  to 
answer  him  a  word,  neither  durst 
any  mdn  from  that  day  forth  ask 
him  any  more  questions. 

CHAPTER  XXIII. 

THEN  spake  Jesus  to  the  mul- 
titude, and  to  his  disciples, 

2  Saying,  The  scribes  and  the 
Pharisees  sit  in  Moses'  seat : 

3  All  therefore  whatsoever  they 
bid  you  observe,  that  observe  and 
do ;  but  do  not  ye  after  their 
works  :  for  they  say,  and  do  not. 

4  For  they  bind  heavy  burdens 
and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders  ;  but  they 
themselves  will  not  move  them  with 
one  of  their  fingers. 

5  But  all  their  works  they  do 
for  to  be  seen  of  men  :  they  make 
broad  their  phylacteries,  and  en- 
large the  borders  of  their  gar- 
ments, 


Rather  "  of  the  Christ,"  i.  e.,  "  of  the 
Messiah  ye  are  expecting."  llie  son  of 
David.  Again  they  only  look  at  the 
earthly  side.  Christ  points  them  to  the 
divine   side.     (See   above   on  ver.  36.) 

44.  Psalm  ex.  1. 46.  Ask  him 

any  more  questions.  By  way  of  en- 
tangling him. 

XXIII. — 2.  Sit  in  Moses1  seat,  i.  c., 
are  successors  of  Moses  as  teachers  of 
religion. 3.  All  therefore  whatsoever 


MATTHEW. 


57 


C  And  love  the  uppermost 
rooms  at  feasts,  and  the  chief  seats 
in  the  synagogues, 

7  And  greetings  in  the  markets, 
and  to  be  called  of  men,  Rabbi, 
Rabbi. 

8  But  be  not  ye  called  Rabbi : 
for  one  is  your  Master,  even 
Christ ;  and  all  ye  are  brethren. 

9  And  call  no  man  your  father 
upon  the  earth :  for  one  is  your 
Father,  which  is  in  heaven. 

10  Neither  be  ye  called  mas- 
ters :  for  one  is  your  Master,  even 
Christ. 

11  But  he  that  is  greatest  a- 
mong  you  shall  be  your  servant. 

12  And  whosoever  shall  exalt 
himself  shall  be  abased ;  and  he 
that  shall  humble  himself  shall  be 
exalted. 

IB  %  But  woe  unto  you,  scribes 
and  Pharisees,  hypocrites  !  for  ye 
shut  up  the  kingdom  of  heaven 
against  men  :  for  ye  neither  go  in 
yourselves,  neither  suffer  ye  them 
that  are  entering  to  go  in. 

they  bid  you  observe  in  accordance  with 
the  Mosaic  law.  The  "  therefore  "  jus- 
tifies this  restriction. 5.  Phylacteries. 

These  consisted  of  four  scrips  or  rolls 
of  parchment,  inscribed  with  four  para- 
graphs of  the  law,  taken  from  Ex.  xiii. 
1-10,  Ex.  xiii.  11-16,  Deut.  vi.  4-9, 
Deut.  xi.  13-21,  all  inclusive,  which  the 
Pharisees,  from  a  literal  interpretation 
of  Deut.  vi.  8,  tied  to  the  front  of  their 
caps  and  on  their  arms,  and  also  in- 
scribed on  their  door-posts.  They  were 
regarded  as  amulets  or  charms,  whence 
some  suppose  the  name  (from  a  Greek 
word  meaning  "to  keep")  was  given 
them.  (Home's  Introduction.)  The  bor- 
ders of  their  garments.  The  tsitsith  or 
fringe  of  Num.  xv.  38,  39.  The 'em- 
phasis in  this  verse  is  upon  the  words 
"  make  broad  "  and  "  enlarge."  The 
Pharisees  were  not  wrong  in  adopting 
3* 


14  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  de- 
vour widows'  houses,  and  for  a 
pretence  make  long  prayer  :  there- 
fore ye  shall  receire  the  greater 
damnation. 

15  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  com- 
pass sea  and  land  to  make  one 
proselyte  ;  and  when  he  is  made, 
ye  make  him  twofold  more  the 
child  of  hell  than  yourselves. 

16  Woe  unto  you,  ye  blind 
guides,  which  say,  Whosoever 
shall  swear  by  the  temple,  it  is 
nothing  ;  but  whosoever  shall 
swear  by  the  gold  of  the  temple, 
he  is  a  debtor ! 

17  Ye  fools  and  blind  :  for 
whether  is  greater,  the  gold,  or 
the  temple  that  sanctifieth  the 
gold? 

18  And,  whosoever  shall  swear 
by  the  altar,  it  is  nothing ;  but 
whosoever  sweareth  by  the  gift 
that  is  upon  it,  he  is  guilty. 

•19   Ye   fools  and    blind  :    for 

these  customs,  but  in  magnifying  their 
details  in  order  "  to  be  seen  of  men." 

6.   Uppermost  rooms.     Rather  "the 

chief  place."     See  on  Mark  xii.  39. 

7.  Rabbi.     Hebrew  for  "  my  master,"  or 

"  my  instructor." 10.  Matters.  This 

word  (in  Greek  "  cathegetae  ")  probably 
refers  to  some  other  Syriac  word  than 
Rabbi,  but  akin  to  it,  with  which  the 
doctors  of  the  law  were  wont  to  be  ad- 
dressed.  14.  And  for  a  pretence  make 

long  prayer.  This  clause  should  be  more 
closely  connected  with  the  former  clause 
in  this  and  Mark's  gospel.  In  Luke  we 
can  only  infer  the  close  connection.  It 
is  thus  :   "  Even  when  ye  are  making  a 

great  show  of  prayer." 15.  Compass, 

i.  e.,  "go  about." 16.  He  is  a  debt- 
or, i.  e.,  bound  to  perform  his  oath. 

18.  Guilty.  The  same  word  translated 
"debtor"  in   the   16th  verse. 19. 


58 


MATTHEW. 


whether  is  greater,   the   gift,   or 
the  altar  that  sanctifieth  the  gift  1 

20  Whoso  therefore  shall  swear 
by  the  altar,  sweareth  by  it,  and 
by  all  things  thereon. 

21  And  whoso  shall  swear  by 
the  temple,  sweareth  by  it,  and 
by  him  that  dwelleth  therein. 

22  And  he  that  shall  swear  by 
heaven,  sweareth  by  the  throne  of 
God,  and  by  him  that  sitteth 
thereon. 

23  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  pay 
tithe  of  mint  and  anise  and  cum- 
min, and  have  omitted  the  weigh- 
tier matters  of  the  law,  judgment, 
mercy,  and  faith  :  these  ought  ye 
to  have  done,  and  not  to  leave 
the  other  undone. 

2-i  Ye  blind  guides,  which  strain 
at  a  gnat,  and  swallow  a  camel. 

25  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  make 
clean  the  outside  of  the  cup  and 
of  the  platter,  but  within  they 
are  full  of  extortion  and  excess.* 

26  Thou  blind  Pharisee,  cleanse 

Whether.     As  in  ver.  17,  the  old  Eng- 
lish  for  "which  of  the   two." 23. 

Mint  and  anise  and  cummin.  Insigni- 
ficant herbs.  Luke  (xi.  42)  has  "  mint 
and  rue  and  all  manner  of  herbs."     The 

"  anise  "  should  be  "  dill." 24.  Strain 

at.  Rather  "strain  out.11  This  reading 
arose  from  a  typographical  blunder.  The 
phrase  refers  to  the  use  of  a  strainer. 
29,  30,  31,  32.  After  a  careful  com- 
parison of  this  and  the  parallel  passage 
in  Luke  xi.  47,  I  am  not  satisfied  with 
the  explanations  usually  given.  Luke 
evidently  makes  a  connection '  between 
building  the  tombs  and  approving  their 
fathers'  crimes.  The  former  was  proof 
of  the  latter.  The  stubborn  word  "  for  " 
in  that  passage  cannot  lead  to  any  other 
conclusion.  The  difficulty  in  this  pas- 
sage in  Matthew  is  in  the  "  wherefore." 


first  that  which  is  within  the  cup 
and  platter,  that  the  outside  of 
them  may  be  clean  also. 

27  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  are 
like  unto  whited  sepulchres,  which 
indeed  appear  beautiful  outward, 
but  are  within  full  of  dead  men's 
bones,  and  of  all  uncleanness. 

28  Even  so  ye  also  outwardly 
appear  righteous  unto  men,  but 
within  ye  are  full  of  hypocrisy 
and  ioiquity. 

29  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  because  ye 
build  the  tombs  of  the  prophets, 
and  garnish  the  sepulchres  of  the 
righteous, 

30  And  say,  If  we  had  been  in 
the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them 
in  the  blood  of  the  prophets. 

31  Wherefore  ye  be  witnesses 
unto  yourselves,  that  ye  are  the 
children  of  them  which  killed  the 
prophets. 

32  Fill  ye  up  then  the  measure 
of  vour  fathers. 

If  it  refer  to  their  declaration  "  we  would 
not  have  been  partakers  with  them,"  it 
seems  to  found  a  charge  on  what  might 
be  a  very  humble  and  proper  confession, 
which  is  exceedingly  repugnant  to  our 
feelings.  I  suggest  the  following,  found- 
ed on  a  conjecture  that  there  was  a 
proverb  among  the  Jews  asserting  com- 
plicity in  crime,  like  "  One  kills  him 
and  another  digs  his  grave."  "  Wo  unto 
you,  because  ye  build  the  tombs  of  the 
prophets  and  garnish  the  sepulchres  of 
the  righteous,  and  yet  say :  '  If  we  had 
been  in  the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them  in 
the  blood  of  the  prophets,'  wherefore  ye 
be  witnesses  against  yourselves  (by  pre- 
paring the  grave  where  your  fathers  com- 
mitted t}ie  murder)  that  ye  are  the  true 
children  of  them  which  killed  the  proph- 


MATTHEW. 


59 


33  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  dam- 
nation of  hell  ? 

34:  1"  Wherefore,  behold,  I  send 
unto  you  prophets,  and  wise  men, 
and  scribes :  and  some  of  them  ye 
shall  kill  and  crucify;  and  some 
of  them  shall  ye  scourge  in  your 
synagogues,  and  persecute  them 
from  city  to  city : 

35  That  upon  you  may  come 
all  the  righteous  blood  shed  upon 
the  earth,  from  the  blood  of  right- 
eous Abel  unto  the  blood  of  Zach- 
arias  son  of  Barachias,  whom  ye 
slew  between  the  temple  and  the 
altar. 

36  Verily  I  say  unto  you,  All 
these  things  shall  come  upon  this 
generation. 

37  0  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets,  and 
stonest  them  which  are  sent  unto 

ets,  and  ye  fill  up  the  measure  of  your 
fathers."  In  no  other  way  can  I  recon- 
cile Matthew  and  Luke,  or  give  point  to 
the  words  of  Matthew. — ■ — 34.  Where- 
fore, behold.     If  you  doubt  my  charge 

against  you. 35.  TJiat  upon  yoic  may 

come  all  the  righteous  blood,  i.  e.,  that 
the  nation's  punishment  for  all  the  right- 
eous blood  may  fall  upon  the  nation  in 
your  day.  Zacharias,  son  of  Barachias. 
Perhaps  the  writer  of  the  prophecy,  al- 
though his  death  is  not  mentioned  in  the 
Old  Testament.  There  was  a  Zechariah, 
son  of  Jeberechiah,  in  the  time  of  Ahaz 
(Isaiah  viii.  2),  and  a  prophet  Zechariah 
in  the  time  of  Uzziah  (2  Chron.  xxvi.  5), 
and  a  prophet  Zechariah,  son  of  Jehoi- 
ada,  in  the  time  of  Joash  (2  Chron.  xxiv. 
20).  As  this  last  was  slain  before  the 
temple,  it  is  generally  supposed  that  he 
is  here  referred  to,  the  name  Barachias 
being  conjectured  to  be  another  name 
of  Jehoiada.  As  Barachias  means  "  bless- 
ed by  God"  and  Jehoiada  means  "fa- 
voured by  God,"  this  supposition  is  made 
more  likely.     Although  the  Jews  were 


thee,  how  often  would  I  have  ga- 
thered thy  children  together,  even 
as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not ! 

38  Behold,  your  house  is  left 
unto  you  desolate. 

39  For  I  say  unto  you,  Ye 
shall  not  see  me  henceforth,  till 
ye  shall  say,  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord. 

CHAPTER  XXIV. 

AND  Jesus  went  out,  and  de- 
parted from  the  temple  :  and 
his  disciples  came  to  him  for  to 
shew  him  the  buildings  of  the 
temple. 

2  And  Jesus  said  unto  them, 
See  ye  not  all  these  things  ?  verily 
I  say  unto  you,  There  shall  not 
be  left  here  one  stone  upon  an- 
other, that  shall  not  be  thrown 
down. 

no  more  guilty  of  Abel's  blood  than  the 
rest  of  mankind,  yet  their  treatment  of 
God's  prophets  made  them  practical  ap- 
provers of  the  crime  of  Cain. 36. 

Upon  this  generation.     In  the  fearful 

scenes  of  the  last  Jewish  rebellion. 

38.  Your  house,  i.  e.,  your  home — the 
Jewish  nation.     The  "your"  is  plural 

and  refers  to  the  people. 39.  Till  ye 

shall  say.  At  the  end  of  the  world.  This 
probably  refers  to  the  final  conversion 
of  the  Jews. 

XXIY. — 1.  The  buildings.  Mark  has 
"  What  manner  of  stones,  &c."  (Mark 
xiii.  1).  Some  of  the  stones  of  the 
wall  which  surrounded  the  temple 
courts  are  still  seen,  and  are  of  great 
size.     One  is  31  feet  long  and  over  6 

feet  broad. 2.  Tliere  shall  not  be  left 

here  one  stone  upon  another.  This  may 
be  considered  as  an  Oriental  hyperbole 
for  utter  destruction  (as  some  think),  but 
I  prefer  to  consider  it  as  a  literal  pro- 
phecy referring  to  the  temple  proper 
and  not  to  its  exterior  court-wall.  Of 
the  temple  not  a  stone  was  left  on  an- 


60 


MATTHEW. 


o 


And  as  lie  sat  upon  the 
mount  of  Olives,  the  disciples 
came  unto  him  privately,  saying, 
Tell  us,  when  shall  these  things 
be  ?  and  what  shall  be  the  sign  of 
thy  coming,  and  of  the  end  of  the 
world  ? 

4  And  Jesus  answered  and  said 
unto  them,  Take  heed  that  no 
man  deceive  you. 

5  For  many  shall  come  in  my 
name,  saying,  I  am  Christ ;  and 
shall  deceive  many. 

6  And  ye  shall  hear  of  wars 
and  rumours  of  wars :  see  that  ye 
be  not  troubled  :  for  all  these  things 
must  come  to  pass,  but  the  end  is 
not  yet. 

7  For  nation  shall  rise  against 
nation,  and  kingdom  against  king- 
dom :  and  there  shall  be  famines, 
and  pestilences,  and  earthquakes, 
in  divers  places. 

other. 3.  The  disciples.  Mark  spe- 
cifies Peter,  James,  John,  and  Andrew. 
The  disciples,  we  see  by  this  verse,  had 
a  mixed  notion  of  the  destruction  of 
Jerusalem,  Christ's  second  coming,  and 
the  end  of  the  world.  Our  Lord  does 
not  see  fit  to  correct  their  error,  but 
foretells  the  circumstances  to  which  he 
referred  when  speaking  of  the  temple's 
ruin.  From  the  34th  verse  (Mark  xiii. 
30  and  Luke  xxi.  32)  it  is  very  clear 
that   all  this   prophecy   refers   to    the 

scenes  of  the  Jewish   rebellion. 5. 

Saying,  I  am  Christ.  Like  Simon  Ma- 
gus (Acts  viii.  9,   10). 6.   TJie   end 

of  the  temple,  city,  and  nation. 7. 

Nation  shall  rise  against  nation,  d'c. 
The  best  commentary  on  the  details  of 
this'  prophecy  is  found  in  Josephus' 
History  of  the  Jewish  War.  Tacitus, 
the  Roman  historian,  also  gives  a  vivid 
picture  of  the  fearful  scenes  occurring  in 
the  reigns  of  Nei'o,  Galba,  Otho,  and 
Vitellius,    all    of  which   preceded   the 

destruction  of  Jerusalem. 9.  Shall 

kill  you.     James,  one  of  the  four  to 


8  All  these  are  the  beginning 
of  sorrows. 

9  Then  shall  they  deliver  you 
up  to  be  afflicted,  and  shall  kill 
you :  and  ye  shall  be  hated  of  all 
nations  for  my  name's  sake. 

10  And  then  shall  many  be  of- 
fended, and  shall  betray  one  an- 
other, and  shall  hate  one  another. 

11  And  many  false  prophets 
shall  rise,  and  shall  deceive  many. 

12  And  because  iniquity  shall 
abound,  the  love  of  many  shall 
wax  cold. 

13  But  he  that  shall  endure 
unto  the  end,  the  same  shall  be 
saved. 

14  And  this  gospel  of  the  king- 
dom shall  be  preached  in  all  the 
world  for  a  witness  unto  all  na- 
tions ;  and  then  shall  the  end  come. 

15  When  ye  therefore  shall  see 
the  abomination  of  desolation,  spo- 

whom  Jesus  was  saying  these  words,  was 
one  of  those  early  slain.  Peter,  an- 
other auditor,  was  slain  at  a  later  pe- 
riod. Shall  be  hated  of  all  nations  for 
my  name's  sake.  In  Nero's  reign  the 
name  of  Christian  was  a  name  hated  and 
derided.  His  cruel  treatment  of  them 
corroborates  the  statements  of  the  his* 

torians  regarding  their  reputation. 

11.  False  prophets.  Like  Theudas  and 
Barchochebas,  mentioned  by  Josephus. 

13.  This  verse  can  only  have   a 

spiritual  meaning.  So  the  parallel  pas- 
sage in  Luke  xxi.  18  must  refer  to  God's 
protection  of  their  mental  peace  and 
happiness,  for  he  expressly  declares  that 
some  of.  them  shall  die  (Luke  xxi.  16). 
14.  In  all  the  world.  This  was  pro- 
bably fulfilled  to  the  letter,  as  Rome  had 
a  multitude  of  Christians  a  dozen  years 
before  the  destruction  of  Jerusalem, 
whence  the  knowledge  of  Christianity 
would  readily  and  rapidly  flow,  even  by 
natural  process,  to  all  parts  of  the  world. 

15.  TJte  abomination  of  desolation, 

or  desolating  abomination,  i.  e.,  the  Ro- 


MATTHEW. 


61 


ken  of  by  Daniel  the  prophet, 
stand  in  the  holy  place,  (whoso 
readeth,  let  him  understand), 

16  Then  let  them  which  be  in 
Judea  flee  into  the  mountains : 

17  Let  him  which  is  o*i  the 
housetop  not  come  down  to  take 
any  thing  out  of  his  house  : 

18  Neither  let  him  which  is  in 
the  field  return  back  to  take  his 
clothes. 

19  And  woe  unto  them  that 
are  with  child,  and  to  them  that 
give  suck  in  those  days  ! 

20  But  pray  ye  that  your  flight 
be  not  in  the  winter,  neither  on 
the  sabbath  day : 

21  For  then  shall  be  great  tri- 
bulation, such  as  was  not  since 
the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be. 

22  And  except  those  days 
should  be  shortened,  there  should 
no  flesh  be  saved :  but  for  the 
elect's  sake  those  days  shall  be 
shortened. 

man  army.  By  Daniel  the  prophet.  See 
Dan.  ix.  2*7  and  xii.  11.  In  the  holy 
place.  Rather,  "on  holy  ground." 
Luke  says  (chap.  xxi.  20),  "  When  ye 
shall  see  Jerusalem  compassed  with 
armies."  The  neighbourhood  of  Jeru- 
salem is,  therefore,  referred  to.  Whoso 
readeth,  let  him  imderstand,  i.  e.,  whoso 
readeth  Daniel's  prophecy.  Reference 
is  probably  had  to  the  expressions  in  re- 
gard to  understanding  the  prophecy  in 

Dan.   ix.  22,   23,  25. 16.  Flee  into 

the  mountains.  The  Christians,  obey- 
ing this  command,  fled  from  Jerusalem 
when  the  Roman  armies  approached, 
and  took  safe  refuge  at  Pella,  across 
Jordan,  among  the  mountains  of  Gilead. 
(SeeEusebius.) 17.  The  street  is  of- 
ten accessible  from  the  top  of  an  Orien- 
tal house  without  passing  through  the 

house. 20.  Neither  on  the  sabbath 

day.  When  the  gates  of  cities  were  shut, 


23  Then  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or 
there;  believe  it  not. 

24  For  there  shall  arise  false 
Christs,  and  false  prophets,  and 
shall  shew  great  signs  and  won- 
ders ;  insomuch  that,  if  it  were 
possible,  they  shall  deceive  the 
very  elect. 

25  Behold,  I  have  told  you  be- 
fore. 

26  Wherefore  if  they  shall  say 
unto  you,  Behold,  he  is  in  the  des- 
ert ;  go  not  forth  :  behold,  lie  is  in 
the  secret  chambers ;  believe  it 
not. 

27  For  as  the  lightning  cometh 
out  of  the  east,  and  shineth  even 
unto  the  west;  so  shall  also  the 
coming  of  the  Son  of  man  be. 

28  For  wheresoever  the  carcass 
is,  there  will  the  eagles  be  gather- 
ed together. 

29  "IF  Immediately  after  the 
tribulation  of  those  days  shall  the 
sun  be  darkened,  and  the  moon 

and  thus  the  road  would  be  obstructed. 

21.  The  history  of  the  Jewish  war 

seems  to  demand  a  literal  interpretation 
for  these  words.  I  would  refer  the  kin- 
dred expressions  of  Dan.  xii.  1  and  Joel 

ii.   2,    to   the  same   event. 22.   No 

flesh.  Of  the  Jewish  race  and  nation. 

25.  Before.  Rather,  "  beforehand." 

27.  The  coming  of  the  Son  of  man 
must  refer  to  the  germination  and  growth 
of  the  Christian  church.  The  language 
is  evidently  here  highly  figurative. 

28.  Instead  of  interpreting  this  verse  of 
the  Roman  eagles  and  the  carcass  of  the 
Judeean  nation,  I  suggest  a  closer  con- 
nection with  the  context;  thus,  "for 
wheresoever  the  carcass  (a  superstitious, 
unstable,  stiff-necked  and  credulous  peo- 
ple) is,  there  will  the  birds  of  prey  (the 
false  Christs  and  false  prophets)  be  ga- 
thered together  (to  feed  on  them)." 

29.  Sun,  moon,  and  stars  are  prophetic 


62 


MATTHEW. 


shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be 
shaken : 

30  And  then  shall  appear  the 
sign  of  the  Son  of  man  in  heaven : 
and  then  shall  all  the  tribes  of  the 
earth  mourn,  and  they  shall  see 
the  Son  of  man  coming  in  the 
clouds  of  heaven  with  power  and 
great  glory. 

31  And  he  shall  send  his  an- 
gels with  a  great  sound  of  a  trum- 
pet, and  they  shall  gather  together 
his  elect  from  the  four  winds, 
from  one  end  of  heaven  to  the 
other. 

32  Now  learn  a  parable  of  the 
fig  tree ;  When  his  branch  is  yet 
tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  nigh  : 

33  So  likewise  ye,  when  ye  shall 
see  all  these  things,  know  that  it 
is  near,  even  at  the  doors. 

34  Verily  I  say  unto  you,  This 
generation  shall  not  pass,  till  all 
these  things  be  fulfilled. 

35  Heaven  and  earth  shall  pass 
away,  but  my  words  shall  not  pass 
away. 

36  T  But  of  that  day  and  hour 
knoweth  no  man,  no,  not  the  an- 
gels of  heaven,  but  my  Father 
only. 

37  But  as  the  clays  of  Noe  were, 

emblems  of  governments,  laws,  and  gov- 
ernors,   as  in   Joel  ii.  10,    31. 30. 

Mourn.  At  the  name  of  Paganism,  and 
the  growth  of  Christianity.     See  on  ver. 

27. 31.  His  angels,  i.  e.,  preachers 

of  the  word.  With  a  great  sound  of  a 
trumpet.  Rather,  "  with  a  trumpet  of 
great  sound,"  i.  e.,  the  Gospel. '  From 
one  end  of  heaven  to  the  other.  Compare 
ver.  14. 34.  Jerusalem  was  destroy- 
ed by  Titus  in  the  reign  of  his  father 
Vespasian  in  the  year  *70  after  Christ,  41 


so  shall  also  the  coming  of  the 
Son  of  man  be. 

38  For  as  in  the  days  that  were 
before  the  flood  they  were  eating 
and  drinking,  marrying  and  giv- 
ing if!  marriage,  until  the  day 
that  Noe  entered  into  the  ark, 

39  And  knew  not  until  the 
flood  came,  and  took  them  all  a- 
way ;  so  shall  also  the  coming  of 
the  Son  of  man  be. 

40  Then  shall  two  be  in  the 
field ;  the  one  shall  be  taken,  and 
the  other  left. 

41  Two  women  shall  le  grind- 
ing at  the  mill ;  the  one  shall  be 
taken,  and  the  other  left. 

42  TF  Watch  therefore ;  for  ye 
know  not  what  hour  your  Lord 
doth  come. 

43  But  know  this,  that  if  the 
goodman  of  the  house  had  known 
in  what  watch  the  thief  would 
come,  he  would  have  watched,  and 
would  not  have  suffered  his  house 
to  be  broken  up. 

44  Therefore  be  ye  also  ready  : 
for  in  such  an  hour  as  ye  think 
not  the  Son  of  man  cometh. 

45  Who  then  is  a  faithful  and 
wise  servant,  whom  his  lord  hath 
made  ruler  over  his  household, 
to  give  them  meat  in  due  sea- 
son ? 

*  46  Blessed    is     that   servant, 

years  after  this  prophecy  was  announced. v 

36.  No  man.     Rather,  "  no  one." 

37.  Tlie  days  of  Noe.     Put  for  the 

deluge,  the  most  conspicuous  event  of  his 

days. 42.  At  this  point,  I  take  it,  our 

Lord  begins  to  generalize  and  speak  of 
his  coming  at  the  affliction  or  death  of 
any  one,  at  the  destruction  of  the  Jew- 
ish polity  and  city,  and  at  the  end  of  the 
world,  the  same  religious  lessons  being 

applicable  to  all. 43.  Goodman  of 

the    house.    Rather,    "  master    of   the 


MATTHEW. 


63 


whom  his  lord  when  he  cometh 
shall  find  so  doing. 

47  Verily  I  say  unto  you,  That 
he  shall  make  him  ruler  over  all 
his  goods. 

48  But  and  if  that  evil  servant 
shall  say  in  his  heart,  My  lord  de- 
layeth  his  coming; 

49  And  shall  begin  to  smite 
his  fellow  servants,  and  to  eat  and 
drink  with  the  drunken ; 

50  The  lord  of  that  servant 
shall  come  in  a  day  when  he  look- 
eth  not  for  him,  and  in  an  hour 
that  he  is  not  aware  of, 

51  And  shall  cut  him  asunder, 
and  appoint  him  his  portion  with 
the  hypocrites :  there  shall  be 
weeping  and  gnashing  of  teeth. 

CHAPTER  XXV. 

THEN  shall  the  kingdom  of  hea- 
ven be  likened  unto  ten  virgins, 
which  took  their  lamps,  and  went 
forth  to  meet  the  bridegroom. 

2  And  five  of  them  were  wise, 
and  five  were  foolish. 

3  They  that  were  foolish  took 
their  lamps,  and  took  no  oil  with 
them  : 

4  But  the  wise  took  oil  in  their 
vessels  with  their  lamps. 

5  While  the  bridegroom  tarri- 
ed, they  all  slumbered  and  slept. 

6  And  at  midnight  there  was 
a  cry  made,  Behold,  the  bride- 
house."  Watch . . .  watched.  These  words 

are  different  in  Greek. 5 1 .  Cut  him 

asunder,  from  his  office.  Some  refer 
this  to  the  punishment  of  sawing  the 
body  in  two,  but  this  the  following  clause 
forbids.     See  on  chap.  viii.  13. 

XXV. — 1.  Then  shall  the  kingdom  of 
heaven  be  likened.  See  chap.  xxii.  2  and 
xx.  1.  Ten  virgins.  Friends  of  the  bride, 


groom  cometh ;  go  ye  out  to  meet 
him. 

7  Then  all  those  virgins  arose, 
and  trimmed  their  lamps. 

8  And  the  foolish  said  unto 
the  wise,  Give  us  of  your  oil ;  for 
our  lamps  are  gone  out. 

9  But  the  wise  answered,  say- 
ing, Not  so ;  lest  there  be  not  e- 
nough  for  us  and  you  :  but  go  ye 
rather  to  them  that  sell,  and  buy 
for  yourselves. 

10  And  while  they  went  to  buy, 
the  bridegroom  came ;  and  they 
that  were  ready  went  in  with  him 
to  the  marriage :  and  the  door 
was  shut. 

11  Afterward  came  also  the 
other  virgins,  saying,  Lord,  Lord, 
open  to  us. 

12  But  he  answered  and  said, 
Verily  I  say  unto  you,  I  know 
you  not. 

13  Watch  therefore ;  for  ye 
know  neither  the  day  nor  the  hour 
wherein  the  Son  of  man  cometh. 

14  %  For  the  kingdom  of  heaven 
is  as  a  man  travelling  into  a  far 
country,  who  called  his  own  serv- 
ants, and  delivered  unto  them"  his 
goods. 

15  And  unto  one  he  gave  five 
talents,  to  another  two,  and  to  an- 
other one ;  to  every  man  according 
to  his  several  ability ;  and  straight- 
way took  his  journey. 

16  Then  he  that  had  received 

waitirjfr  before  the  bride's  house  for  the 


arrival  of  the  bridegroom. 4.  hi  their 

vessels.  Separate  oil-cans. 5.  Slum- 
bered. Rather  "  nodded." 7.  Trimmed. 

Rather    "prepared." 8.    Gone- out. 

Rather  (as  in  the  margin)  "  going  out." 
10.  TJie  marriage,  i.  e.,  the  marriage- 
feast. 13.  The  Son  of  man  cometh. 

See  chap.  xxiv.  42. 15.  Five  talents 


64 


MATTHEW. 


the  five  talents  went  and  traded 
with  the  same,  and  made  them 
other  five  talents. 

17  And  likewise  he  that  had 
received  two,  he  also  gained  other 
two. 

18  But  he  that  had  received 
one  went  and  digged  in  the  earth, 
and  hid  his  lord's  money. 

19  After  a  long  time  the  lord 
of  those  servants  cometh,  and 
reckoneth  with  them. 

20  And  so  he  that  had  received 
five  talents  came  and  brought  oth- 
er five  talents,  saying,  Lord,  thou 
deliveredst  unto  me  five  talents  : 
behold,  I  have  gained  beside  them 
five  talents  more. 

21  His  lord  said  unto  him, 
Well  done,  thou  good  and  faith- 
ful servant :  thou  hast  been 
faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many 
things :  enter  thou  into  the  joy 
of  thy  lord. 

22  He  also  that  had  received 
two  talents  came  and  said,  Lord, 
thou  deliveredst  unto  me  two  tal- 
ents :  behold,  I  have  gained  two 
other  talents  beside  them. 

23  His  lord  said  unto  him, 
Well  done,  good  and  faithful  ser- 
vant ;  thou  hast  been  faithful  over 
a  few  things,  I  will  make  thee  ru- 
ler over  many  things  :  enter  thou 
into  the  joy  of  thy  lord. 

24  Then  he  which  had  received 
the  one  talent  came  and  said,  Lord, 
I  knew  thee  that  thou  art  a  hard 

—two— one.     About  $5,000— $2,000— 

$1,000. 21.  Enter  thou  into  the  joy 

of  thy  Lord.  In  Sonar,  part  2,  page  7 
(Amst.  edit.),  is  this :  "He  who  shall  be 
found  steadfast  in  his  faith  shall  enter 
into  the  light  of  his  king's  joy." 29. 


man,  reaping  where  thou  hast  not 
sown,  and  gathering  where  thou 
hast  not  strewed  :.. 

25  And  I  was  afraid,  and  went 
and  hid  thy  talent  in  the  earth : 
lo,  there  thou  hast  that  is  thine. 

26  His  lord  answered  and  said 
unto  him,  Thou  wicked  and  sloth- 
ful servant,  thou  knewest  that  I 
reap  where  I  sowed  not,  and  gather 
where  I  have  not  strewed  : 

27  Thou  oughtest  therefore  to 
have  put  my  money  to  the  exchan- 
gers, and  then  at  my  coming  I 
should  have  received  mine  own 
with  usury. 

28  Take  therefore  the  talent 
from  him,  and  give  it  unto  him 
which  hath  ten  talents. 

29  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall 
have  abundance :  but  from  him 
that  hath  not  shall  be  taken  away 
even  that  which  he  hath. 

30  And  cast  ye  the  unprofitable 
servant  into  outer  darkness  :  there 
shall  be  weeping  and  gnashing  of 
teeth. 

31  f  When  the  Son  of  man 
shall  come  in  his  glory,  and  all 
the  holy  angels  with  him,  then 
shall  he  sit  upon  the  throne  of  his 
glory: 

32  And  before  him  shall  be 
gathered  all  nations  :  and  he  shall 
separate  them  one  from  another, 
as  a  shepherd  divideth  his  sheep 
from  the  goats  : 

33  And  he  shall  set  the  sheep 

Even  that  which  he  hath.  An  Oriental 
hyperbole,  explained  in  Luke  viii.  18. 

Also  see  on  Matt.  xiii.  12. 30.  See  on 

chap.  viii.  12. 46.  Eternal.  The  same 

word  translated  "everlasting"  in  this 
same  verse  and  in  ver.  41. 


MATTHEW. 


65 


on  his  right  hand,  but  the  goats 
on  the  left. 

34  Then  shall  the  King  say 
unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the 
world  : 

35  For  I  was  a  hungered,  and 
ye  gave  me  meat :  I  was  thirsty, 
and  ye  gave  me  drink :  I  was  a 
stranger,  and  ye  took  me  in  : 

36  Naked,  and  ye  clothed  me  : 
I  was  sick,  and  ye  visited  me  :  I 
was  in  prison,  and  ye  came  unto 
me. 

37  Then  shall  the  righteous 
answer  him,  saying,  Lord,  when 
saw  we  thee  a  hungered,  and  fed 
thee  ?  or  thirsty,  and  gave  thee 
drink  ? 

38  When  saw  we  thee  a  stran- 
ger, and  took  thee  in  ?  or  naked, 
and  clothed  thee  ? 

39  Or  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto  thee  ? 

40  And  the  King  shall  answer 
and  say  unto  them,  Verily  I  say 
unto  you,  Inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of 
these  my  brethren,  ye  have  done 
it  unto  me. 

41  Then  shall  he  say  also  unto 
them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  everlast- 

XXYI. — 2.  The  Passover  was  appoint- 
ed (Exod.  xii.)  as  a  memorial  of  the  sal- 
vation of  Israel  when  the  first-born  of 
Egypt  were  destroyed.  It  was  one  of  the 
most  prominent  types  of  Christ,  whose 
blood  alone  saves  the  spiritual  Israel. 
This  was  the  fourth  Passover  in  the  course 
of  our  Lord's  ministry.  The  four  are  dis- 
tinguished in  John's  gospel  (as  John  es- 
pecially dwells  on  the  events  at  Jerusa- 
lem) thus : 


ing  fire,   prepared  for  the  devil 
and  his  angels  : 

42  For  I  was  a  hungered,  and 
ye  gave  me  no  meat :  I  was  thirsty, 
and  ye  gave  me  no  drink  : 

43  I  was  a  stranger,  and  ye 
took  me  not  in :  naked,  and  ye 
clothed  me  not :  sick,  and  in  pri- 
son, and  ye  visited  me  not. 

44  Then  shall  they  also  answer 
him,  saying,  Lord,  when  saw  we 
thee  a  hungered,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in 
prison,  and  did  not  minister  unto 
thee? 

45 .  Then  shall  he  answer  them, 
saying,  Verily  I  say  unto  you, 
Inasmuch  as  ye  did  it  not  to  one 
of  the  least  of  these,  ye  did  it  not 
to  me. 

46  And  these  shall  go  away 
into  everlasting  punishment :  but 
the  righteous  into  life  eternal. 

CHAPTER  XXVI. 

AND  it  came  to  pass,  when  Je- 
sus had  finished  all  these  say- 
ings, he  said  unto  his  disciples, 

2  Ye  know  that  after  two  days 
is  the  feast  of  the  passover,  and  the 
Son  of  man  is  betrayed  to  be  cru- 
cified. 

Then  assembled  together  the 


o 
O 


chief  priests,  and  the  scribes,  and 


First  Passover,       John  ii.  23. 
Second  Passover,  John  v.  1. 

(Some  doubt  regarding  this.) 
Third  Passover,      John  vi.  4. 
Fourth  Passover,  John  siii.  1. 


3.  The  ■palace  of  the  high  'priest.    To 

which  place  the  second  night  thereaf- 
ter our  Lord  was  first  brought  when  ar- 
rested. (See  w.  57,  58.)  Caiaphas  (or 
Joseph)  was  high  priest  from  A.  D.  26 
to  A.  D.  35.  He  was  a  Sadducee  and  son- 


66 


MATTHEW. 


the  elders  of  the  people,  unto  the 
palace  of  the  high  priest,  who  was 
called  Caiaphas, 

4  And  consulted  that  they 
might  take  Jesus  by  subtilty,  and 
kill  him. 

5  But  they  said,  Not  on  the 
feast  day,  lest  there  be  an  uproar 
among  the  people. 

6  %  Now  when  Jesus  was  in 
Bethany,  in  the  house  of  Simon 
the  leper, 

7  There  came  unto  him  a  wo- 
man having  an  alabaster  box  of 
very  precious  ointment,  and  pour- 
ed it  on  his  head,  as  he  sat  at 
meat. 

8  But  when  his  disciples  saw  it, 
they  had  indignation,  saying,  To 
what  purpose  is  this  waste  ? 

9  For  this  ointment  might  have 
been  sold  for  much,  and  given  to 
the  poor. 

10  When  Jesus  understood  it, 
he  said  unto  them,  Why  trouble 
ye  the  woman  ?  for  she  hath 
wrought  a  good  work  upon  me. 

in-law  of  Annas  or  Ananus,  a  previous, 
but  deposed,  high  priest.     He  seems  to 
have    associated  .his   father-in-law  with, 
him  in  the  office.    (See  Luke  iii.  2,  John 

xviii.  13,  24,  and  Acts  iv.  6.) 5.  Not 

on  the  feast  day.     Eather,  "  not  during 

the  feast." 6.  Bethany  (now  el-Aza- 

riyeh)  is  a  village  pleasantly  situated  on 
the  eastern  foot  of  the  mount  of  Olives, 
nearly  two  miles  east  of  Jerusalem.  See 
on  chap.  xxi.  1.  Simon  the  leper.  He 
had  probably  been  a  leper  and  healed  by 
Christ.  From  the  parallel  narrative  of 
John  (John  xii.  4)  we  might  conjecture 
that  this  Simon  was  the  father  of  Judas 
Iscariot. 7.  A  woman.  In  John's  ac- 
count (John  xii.  3)  we  find  this  woman 
to  be  Mary,  sister  of  Lazarus.  This  nar- 
rative, as  given  by  Matthew,  Mark,  and 
John,  must  not  be  confounded  with  that 
in  Luke  vii.  36-50.    An  alabaster  box  of 


1 1  For  ye  have  the  poor  always 
with  you;  but  me  ye  have  not 
always. 

12  For  in  that  she  hath  poured 
this  ointment  on  my  body,  she  did 
it  for  my  burial. 

13  Verily  I  say  unto  you, 
Wheresoever  this  gospel  shall  be 
preached  in  the  whole  world,  there 
shall  also  this,  that  this  woman 
hath  done,  be  told  for  a  memorial 
of  her. 

14  ^f  Then  one  of  the  twelve, 
called  Judas  Iscariot,  went  unto 
the  chief  priests, 

15  And  said  unto  them,  What 
will  ye  give  me,  and  I  will  deliver 
him  unto  you  ?  And  they  cove- 
nanted with  him  for  thirty  pieces 
of  silver. 

16  And  from  that  time  he 
sought  opportunity  to  betray  him. 

17  *§  Now  the  first  day  of  the 
feast  of  unleavened  bread  the  dis- 
ciples came  to  Jesus,  saying  unto 
him.,  Where  wilt  thou  that  we  pre- 
pare for  thee  to  eat  the  passover  ? 


ointment.  This  same  phrase  occurs  in 
Herod.  3.  20.  Although  the  word  ala- 
baster seems  to  mark  the  material  of 
which  the  box  was  made,  yet  it  is  prob- 
able (from  Pliny)  that  the  term  became 
significant  only  of  weight.  The  "  ala- 
baster box  "  would  hold  about  a  pound. 
(Compare  John  xii.  3.)  The  ointment 
is  called  "  nard  "  by  Mark  and  John.   It 

was  a  liquid  oil. 8.  His  disciples. 

Judas  made  the  remark  (John  xii.  4), 
but  doubtless  some  of  the  others  sym- 
pathized with  him. 15.  Tliirty  pieces 

of  silver.  (Zech.  xi.  12.)   Thirty  shekels 

are  intended,  which  is  about  $20. 17. 

The  first  day  of  the  feast  of  unleavened 
bread.  (See  Ex.  xii.,  Lev.  xxiii.,  Num. 
xxviii.  and  Deut.  xvi.)  This  feast  began 
with  the  Passover-meal  at  the  sunset  of 
the  fourteenth  day  of  Nisan,  and  ended 
at  the  sunset  of  the  twenty-first.     The 


MATTHEW. 


67 


18  And  he  said,  Go  into  the 
city  to  such  a  man,  and  say  unto 
him,  The  Master  saith,  My  time  is 
at  hand ;  I  will  keep  the  passover 
at  thy  house  with  my  disciples. 

19  And  the  disciples  did  as  Je- 
sus had  appointed  them ;  and  they 
made  ready  the  passover. 

20  Now  when  .the  even  was 
come,  he  sat  down  with  the  twelve. 

21  And  as  they  did  eat,  he  said, 
Verily  I  say  unto  you,  that  one 
of  you  shall  betray  me. 

22  And  they  were  exceeding 
sorrowful,  and  began  every  one  of 
them  to  say  unto  him,  Lord,  is 
it  I? 

23  And  he  answered  and  said, 
He  that  dippeth  his  hand  with 
me  in  the  dish,  the  same  shall  be- 
tray me. 

24  The  Son  of  man  goeth  as  it 
is  written  of  him :  but  woe  unto 
that  man  by  whom  the  Son  of 
man  is  betrayed  !  it  had  been 
good  for  that  man  if  he  had  not 
been  born. 

25  Then  Judas,  which  betrayed 

whole  of  the  fourteenth  day  was  thus  call- 
ed the  "first  day  of -the  feast." 18. 

The  Master.    Kather  "  teacher." 1 9. 

They  made  ready  the  passover.  It  has 
been  a  mooted  question,  whether  Jesus 
partook  of  the  Passover  at  this  time, 
several  passages  in  John's  gospel  ap- 
pearing to  assert  that  the  Passover  of 
that  year  was  celebrated  on  the  day  in 
which  Jesus  died,  and  thus  the  day  after 
the  institution  of  the  Lord's  supper. 
Many,  to  reconcile  the  apparent  discre- 
pancy, suppose  that  the  true  day  for  the 
Passover  was  that  which  our  Lord  ob- 
served, but  that  the  mass  of  the  people  by 
an  error  in  calculation  observed  the  next 
day.  I  much  prefer  the  lucid  exposi- 
tion of  Dr.  Robinson  (in  the  notes  to  his 
valuable  "  Harmony  ")  wherein  he  shows 
that  the  words  used  by  John  are  not  an- 


him,  answered .  and  said,  Master, 
is  it  I  ?  He  said  unto  him,  Thou 
hast  said. 

26  ^[  And  as  they  were  eating, 
Jesus  took  bread,  and  blessed  it, 
and  brake  it,  and  gave  it  to  the 
disciples,  and  said,  Take,  eat ;  this 
is  my  body. 

27  And  he  took  the  cup,  and 
gave  thanks,  and  gave  it  to  them, 
saying,  Drink  ye  ail  of  it ; 

28  For  this  is  my  blood  of  the 
new  testament,  which  is  shed  for 
many  for  the  remission  of  sins. 

29  But  I  say  unto  you,  I  will 
not  drink  henceforth  of  this  fruit 
of  the  vine,  until  that  day  when 
I  drink  it  new  with  you  in  my 
Father's  kingdom. 

30  And  when  they  had  sung  a 
hymn,  they  went  out  into  the 
mount  of  Olives. 

3 1  Then  saith  Jesus  unto  them, 
All  ye  shall  be  offended  because 
of  me  this  night :  for  it  is  written, 
I  will  smite  the  Shepherd,  and 
the  sheep  of  the  flock  shall  be 
scattered  abroad. 


tagonistic  to  the  clear  declaration  of  the 
other  evangelists;  that  Jesus  did  keep 
the  regular  Passover,  and  hence  there  is 
no  reason  for  the  conjecture  of  two  Pass- 
overs.  23.  He  that  dippeth  his  hand 

with  me  in  the  dish.  From  comparison 
with  John  xiii.  26  we  learn  that  Judas 
both  dipped  his  hand  in  the  dish  with 
Christ's,  and  also  received  from  him  the 

dipped  sop. 28.  This  is  my  blood  of 

the  new  testament.  Rather,  "this  is  my 
blood,  the  blood  of  the  new  covenant," 
referring  by  contrast  to  the  blood  of  the 
old  covenant  (Exod.  xxiv.  8). — -29.  This 
verse  seems  to  allude  to  the  cessation  of 
the  joys  of  personal  intercourse  until  the 
resurrection.     The  agonies  of  the  great 

sacrifice  now  begin. 30.  Mount  of 

Olives.      See  on  chap.   xxi.   1. 31. 

Shall  be  offended.    Shall  stumble.    It  is 


68 


MATTHEW. 


32  But  after  I  am  risen  again, 
I  will  go  before  you  into  Galilee. 

33  Peter  answered  and  said 
unto  him,  Though  all  men  shall  be 
offended  because  of  thee,  yet  will 
I  never  be  offended. 

34  Jesus  said  unto  him,  Verily 
I  say  unto  thee,  That  this  night, 
before  the  cock  crow,  thou  shalt 
deny  me  thrice. 

35  Peter  said  unto  him,  Though 
I  should  die  with  thee,  yet  will  I 
not  deny  thee.  Likewise  also  said 
all  the  disciples. 

36  %  Then  cometh  Jesus  with 
them  unto  a  place  called  Gethsem- 
ane,  and  saith  unto  the  disciples, 
Sit  ye  here,  while  I  go  and  pray 
yonder. 

37  And  he  took  with  him  Pe- 
ter and  the  two  sons  of  Zebedee, 
and  began  to  be  sorrowful  and 
very  heavy. 

38  Then  saith  he  unto  them, 
My  soul  is  exceeding  sorrowful, 
even  unto  death  :  tarry  ye  here, 
and  watch  with  me. 

39  And  he  went  a  little  further, 
and  fell  on  his  face,  and  prayed, 
saying,  0  my  Father,  if  it  be  pos- 
sible, let  this  Cup  pass  from  me  : 
nevertheless,  not  as  I  will,  but  as 
thou  wilt. 

40  And'  he  cometh  unto  the 
disciples,  and  findeth  them  asleep, 
and  saith  unto  Peter,  What,  could 
ye  not  watch  with  me  one  hour  ? 

written.    Zech.  xiii.  7. 34.  Before  the 

cock  crow.  Mark  (chap.  xiv.  30)  says 
"  crow  twice."  There  are  two  periods 
of  cock-crowing,  one  about  midnight  and 
the  other  about  day-break.  Mark  is  more 
circumstantial,  and  refers  to  both — the 
other  evangelists  only  refer  to  the  latter. 
Not  only  the  time  of  cock-crow  is  refer- 
red to,  but  the  actual  crowing  of  some 


41  Watch  and  pray,  that  ye 
enter  not  into  temptation :  the 
spirit  indeed  is  willing,  but  the 
flesh  is  weak. 

42  He  went  away  again  the 
second  time,  and  prayed,  saying, 
0  my  Father,  if  this  cup  may  not 
pass  away  from  me,  except  I  drink 
it,  thy  will  be  done. 

43  And  he  came  and  found 
them  asleep  again  :  for  their  eyes 
were  heavy. 

44  And  he  left  them,  and  went 
away  again,  and  prayed  the  third 
time,  saying  the  same  words. 

45  Then  cometh  he  to  his  disci- 
ples, and  saith  unto  them,  Sleep  on 
now,  and  take  your  rest :  behold, 
the  hour  is  at  hand,  and  the  Son 
of  man  is  betrayed  into  the  hands 
of  sinners. 

46  Rise,  let  us  be  going :  be- 
hold, he  is  at  hand  that  doth  be- 
tray me. 

47  H  And  while  he  yet  spake, 
lo,  Judas,  one  of  the  twelve,  came, 
and  with  him  a  great  multitude 
with  swords  and  staves,  from  the 
chief  priests  and  elders  of  the 
people. 

48  Now  he  that  betrayed  him 
gave  them  a  sign,  saying,  Whom- 
soever I  shall  kiss,  that  same  is 
he  ;  hold  him  fast. 

49  And  forthwith  he  came  to 
Jesus,  and  said,  Hail,  Master ; 
and  kissed  him. 

particular  cock,  as  the  sequel  shows. 
Deny  me.     In  Luke  xxii.  34  more  fully, 

"  deny  that  thou  knowest  me." 36. 

Gethsemane  means  "  olive-press,"  and 
was  some  well-known  spot  near  the  west- 
ern foot  of  the  Mount  of  Olives,  opposite 

the  city. 37.  The  two  sons  of  Zebedee. 

James  and  John. 40.  Asleep.    Luke 

the  physician  gives  the  reason,  viz.,  "  for 


MATTHEW. 


69 


50  And  Jesus  said  unto  him, 
Friend,  wherefore  art  thou  come  ? 
Then  came  they,  and  laid  hands 
on  Jesus,  and  took  him. 

51  And,  behold,  one  of  them 
which  were  with  Jesus  stretched 
out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high 
priest,  and  smote  off  his  ear. 

52  Then  said  Jesus  unto  him, 
Put  up  again  thy  sword  into  his 
place  :  for  all  they  that  take  the 
sword  shall  perish  with  the  sword. 

53  Thinkest  thou  that  I  cannot 
now  pray  to  my  Father,  and  he 
shall  presently  give  me  more  than 
twelve  legions  of  angels  ? 

54  But  how  then  shall  the 
Scriptures  be  fulfilled,  that  thus 
it  must  be  ? 

55  In  that  same  hour  said  Je- 
sus to  the  multitudes,  Are  ye 
come  out  as  against  a  thief  with 
swords  and  staves  for  to  take  me  ? 
I  sat  daily  with  you  teaching  in 
the  temple,  and  ye  laid  no  hold 
on  me. 

56  But  all  this  was  done,  that 
the  Scriptures  of  the  prophets 
might  be  fulfilled.  Then  all  the 
disciples  forsook  him,  and  fled. 

57  %  And  they  that  had  laid 
hold  on  Jesus  led  him  away  to 
Caiaphas  the  high  priest,  where 
the  scribes  and  the  elders  were 
assembled. 

58  But  Peter  followed  him  afar 

sorrow."   Luke  xxii.  45. 45.  Sleep  on 

now,  and  take  your  rest.  Rather,  as  a 
question,  "do  ye  sleep  now  and  rest ? " 

51.  One  of  them,  viz.,  Simon  Peter. 

(John  xviii.  10.)  The  servant's  name  was 
Malchus,  we  learn  from  the  same  source. 
53.  Twelve  legions.  Definite  for  in- 
definite.  55.  Tlie  multitudes.      We 

see  from  Luke  xxii.  52  that  the  chief 


off  unto  the  high  priest's  palace, 
and  went  in,  and  sat  with  the 
servants,  to  see  the  end. 

59  Now  the  chief  priests,  and 
elders,  and  all  the  council,  sought 
false  witness  against  Jesus,  to  put 
him  to  death; 

60  But  found  none :  yea,  though 
many  false  witnesses  came,  yet 
found  they  none.  At  the  last 
came  two  false  witnesses, 

61  And  said,  This  fellow  said, 
I  am  able  to  destroy  the  temple 
of  God,  and  to  build  it  in  three 
days. 

62  And  the  high  priest  arose, 
and  said  unto  him,  Answerest 
thou  nothing  ?  what  is  it  which 
these  witness  against  thee  ? 

63  But  Jesus  held  his  peace. 
And  the  high  priest  answered 
and  said  unto  him,  I  adjure  thee 
by  the  living  God,  that  thou  tell 
us  whether  thou  be  the  Christ, 
the  Son  of  God. 

64  Jesus  saith  unto  him,  Thou 
hast  said  :  nevertheless  I  say  unto 
you,  Hereafter  shall  ye  see  the 
Son  of  man  sitting  on  the  right 
hand  of  power,  and  coming  in  the 
clouds  of  heaven. 

65  Then  the  high  priest  rent 
his  clothes,  saying,  He  hath  spo- 
ken blasphemy,  what  further  need 
have  we  of  witnesses  ?  behold, 
now  ye  have  heard  his  blasphemy. 

66  What    think    ye  ?      They 

priests,  captains,  and  elders  were  in  the 
crowd. 59.  Council  of  the  Sanhe- 
drim.  60.  None,  i.  e.,  no  false  tes- 
timony strong  enough  to  use. 64. 

Nevertheless.  Although  I  am  now  so 
humbled.     On  the  right  hand  of  power, 

i.  e.,  God's  power.  See  Luke  xxii.  69. 

66.  Guilty  of  death.  Eather  "  worthy 
of  death."    The  old  Saxon  meaning  of 


70 


MATTHEW. 


answered  and  said.  He  is  guilty 
of  death. 

67  Then  did  they  spit  in  his 
face,  and  buffeted  him  ;  and  others 
smote  him  with  the  palms  of  their 
hands, 

68  Saying,  Prophesy  unto  us, 
thou  Christ,  Who  is  he  that  smote 
thee? 

69  ^[  Now  Peter  sat  without  in 
the  palace  :  and  a  damsel  came 
unto  him,  saying,  Thou  also  wast 
with  Jesus  of  Gralilee. 

70  But  he  denied  before  them 
all,  saying,  I  know  not  what  thou 
sayest.  • 

71  And  when  he  was  gone  out 
into  the  porch,  another  maid  saw 
him,  and  said  unto  them  that 
were  there,  This  fellow  was  also 
with  Jesus  of  Nazareth. 

72  And  again  he  denied  with 
an  oath,  I  do  not  know  the  man. 

73  And  after  a  while  came  unto 
him  they  that  stood  by,  and  said 
to  Peter,  Surely  thou  also  art  one 
of  them;  for  thy  speech  bewrayeth 
thee. 

74  Then  beo-an  he  to  curse  and 
to  swear,  saying,  I  know  not  the 

"guilt"  (i.  e.,  debt)  justifies  the  use  of 
this  word  by  the   translators,  although 

now  it  is  obsolete  in  this  sense. 69. 

A  damsel.  The  three  denials  may  be 
thus  arranged  from  the  four  evangelists : 

(1)  A  maid-servant  who  kept  the  door 
asks  Peter  if  he  were  not  with  Jesus. 
He  denies.    The  cock  crows  at  midnight. 

(2)  The  same  maid-servant,  another 
maid,  and  a  man,  speak  of  Peter.  The 
former  two  declare  he  was  with  Jesus, 
and  the  latter  puts  the  question  to  him. 
He  denies  with  an  oath.  (3)  The  by- 
standers, and  conspicuously  a  relative  of 
Malchus,  tell  him  his  speech  proves  him 
a  Galilean,  and  the  relative  of  Malchus 
asks  him  if  he  did  not  see  him  in  the 


man.  And  immediately  the  cock 
crew. 

75  And  Peter  remembered  the 
word  of  Jesus,  which  said  unto 
him,  Before  the  cock  crow,  thou 
shalt  deny  me  thrice.  And  he 
went  out,  and  wept  bitterly. 

CHAPTER  XXVII. 

WHEN  the  morning  was  come, 
all  the  chief  priests  and  eld- 
ers of  the  people  took  counsel 
against  Jesus  to  put  him  to  death  : 

2  And  when  they  had  bound 
him,  they  led  him  away,  and  de- 
livered him  to  Pontius  Pilate  the 
governor. 

3  ^[  Then  Judas,  which  had 
betrayed  him,  when  he  saw  that  he 
was  condemned,  repented  himself, 
and  brought  again  the  thirty  pieces 
of  silver  to  the  chief  priests  and 
elders, 

4  Saying,  I  have  sinned  in  that 
I  have  betrayed  the  innocent 
blood.  And  they  said,  "What  is 
that  to  us  ?  see  thou  to  that. 

5  And  he  cast  down  the  pieces 
of  silver  in  the  temple,  and  de- 
garden  at  the  time  of  the  seizure.  He 
denies  with  oaths  and  curses.    The  cock 

crows  at  day -break. 73.  Thy  speech 

bewrayeth  thee.  The  dialect  being  Gali- 
lean ;  the  disciples  of  Christ  were  chiefly 
Galileans. 75.  And  Peter  remember- 
ed. Luke  adds  the  affecting  fact,  "  And 
the  Lord  turned  and  looked  upon  Peter." 

XXVII. — 2.  Pontius  Pilate  was  the 
fifth  Roman  procurator  of  Judea  after 
the  reign  of  Archelaus,  Herod  the  great's 
son.  He  had  been  three  years  governor, 
when  Christ  was  crucified,  and  remain- 
ed in  office  seven  years'  longer.  His 
tyrannical  administration  caused  such 
complaints  against  him,  that  he  was  de- 
posed and  banished,  and  it  is  also  stated 


MATTHEW. 


71 


parted,    and    went    and    hanged 
himself. 

6  And  the  chief  priests  took 
the  silver  pieces,  and  said,  It  is 
not  lawful  for  to  put  them  into 
the  treasury,  because  it  is  the 
price  of  blood. 

7  And  they  took  counsel,  and 
bought  with  them  the  potter's 
field,  to  bury  strangers  in.  * 

8  Wherefore  that  field  was 
called,  The  field  of  blood,  unto 
this  day. 

9  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  pro- 
phet, saying,  And  they  took  the 
thirty  pieces  of  silver,  the  price 
of  him  that  was  valued,  whom 
they  of  the  children  of  Israel  did 
value ; 

10  And  gave  them  for  the  pot- 
ter's field,  as  the  Lord  appointed 
me. 

1 1  And  Jesus  stood  before  the 
governor  :  and  the  governor  asked 
him,  saying,  Art  thou  the  King  of 
the  Jews?  And  Jesus  said  unto 
him,-  Thou  sayest. 

12  And  when  he  was  accused 
of  the  chief  priests  and  elders,  he 
answered  nothing1. 

13  Then  said  Pilate  unto  him, 
Hearest  thou  not  how  many  things 
they  witness  against  thee  ? 

14  And  he  answered  him  to 
never  a  word  ;  insomuch  that  the 
governor  marvelled  greatly. 

by  Eusebius  that  he  committed  suicide. 

5.  And  went  and  hanged  himself. 

In  Acts  i.  18,  it  is  stated  that  "he 
burst  asunder  in  the  midst,  and  all  his 
bowels  gushed  out."  He  probably  hung 
himself  on  the  edge  of  a  precipice,  and 
cast  himself  off,  thus  causing  a  violent 

rupture. 7.  Bought    with   them  the 

potter's  field.     The    same    field  which 


15  Now  at  that  feast  the  gov- 
ernor was  wont  to  release  unto 
the  people  a  prisoner,  whom  they 
would. 

16  And  they  had  then  a  nota- 
ble prisoner,  called  Barabbas. 

17  Therefore  when  they  were 
gathered  together,  Pilate  said  un- 
to them,  Whom  will  ye  that  I 
release  unto  you  ?  Barabbas,  or 
Jesus  which  is  called  Christ  ? 

18  For  he  knew  that  for  envy 
they  had  delivered  him* 

19  ®[  When  he  was  set  down 
on  the  judgment  seat,  his  wife  sent 
unto  him,  sa}-mg,  Have  thou  no- 
thing to  do  with  that  just  man  : 
for  I  have  suffered  many  things 
this  day  in  a  dream  because  of 
him.    . 

20  But  the  chief  priests  and 
elders  persuaded  the  multitude 
that  they  should  §.sk  Barabbas, 
and  destroy  Jesus. 

21  The  governor  answered  and 
said  unto  them,  Whether  of  the 
twain  will  ye  that  I  release  unto 
you  ?     They  said,  Barabbas. 

22  Pilate  saith  unto  them, 
What  shall  I  do  then  with  Jesus 
which  is  called  Christ  ?  They  all 
say  unto  him,  Let  him  be  crucified. 

23  And  the  governor  said,  Why, 
what  evil  hath  he  done  ?  But 
they  cried  out  the  more,  saying, 
Let  him  be  crucified. 

24  %  When  Pilate  saw  that  he 

Judas  had  probably  bargained  for  and 

had  actually  bought.     (Acts  i.  18.) 

9.  Jeremy.  As  the  prophecy  is  in  Zech. 
xi.  1 2,  either  this  word  Jeremy  has  crept 
into  the  text,  or  that  portion  of  Zecha- 
riah's  prophecy,  so-called  (as  Bishop 
Kidder  thinks),  was  written  by  Jere- 
miah.  11.  Thou  sayest.    A  decided 

affirmative. 18.  For.     This  particle 


72 


MATTHEW. 


could  prevail  nothing,  but  that 
rather  a  tumult  was  made,  he  took 
water,  and  washed  his  hands  be- 
fore the  multitude,  saying,  I  am 
innocent  of  the  blood  of  this  -just 
person  :  see  ye  to  it. 

25  Then  answered  all  the  peo- 
ple, and  said,  His  blood  he  on  us, 
and  on  our  children. 

26  T  Then  released  he  Barab- 
bas  unto  them :  and  when  he  had 
scourged  Jesus,  he  delivered  him 
to  be  crucified. 

27  Then  the  soldiers  of  the 
governor  took  Jesus  into  the  com- 
mon hall,  and  gathered  unto  him 
the  whole  band  of  soldiers. 

28  And  they  stripped  him,  and 
put  on  him  a  scarlet  robe. 

29  f  And  when  they  had  plat- 
ted a  crown  of  thorns,  they  put  it 

seems  to  point  to  some  sentence  like 
this  implied:  "'Pilate  was  not  desi- 
rous  to   slay  Jesus." 26.   He    had 

scourged  Jesus.  This  was  an  accus- 
tomed preliminary  to  capital  punish- 
ment.  27.  Common  hall.  The  origi- 

nal  has  prsetorium,  which  is  translated 
in  John  xviii.  28,  "hall  of  judgment" 
and  "judgment-hall."  In  Phil.  i.  13, 
the  same  word  is  translated  "palace." 
It  was  the  large  court  or  hall  of  justice 
in  the  governor's  palace.  We  learn 
from  John  that  the  trial  of  Christ  (if  we 
can  call  the  tumultuary  illegality  by 
such  a  name)  occurred  in  front  of  the 
palace,  Pilate  having  come  out  to  the 
Jews,  on  account  of  their  religious  scru- 
ples against  entering  the  palace  during. 
the  passover  week.  After  the  condem- 
nation, the  Roman  soldiers  carry  Jesus 
into  the  large  hall  of  the  palace  and 
mock  him,  according  to  the  brutal 
manners  and  allowed  license  of  the 
Roman  soldiery.  Tlie  whole  band  of 
soldiers.  The  last  two  words  are  not  in 
the  original,  are  unnecessary,  and  mar 

the  sentence. 31 .  They  took  the  robe 

off  from  him.  Before  this  was  done  (we 
learn  from  John)  Pilate  went  out  and 


upon  his  head,  and  a  reed  in  his 
right  hand :  and  they  bowed  the 
knee  before  him,  and  mocked 
him,  saying,  Hail,  King  of  the 
Jews ! 

30  And  they  spit  upon  him, 
and  took  the  reed,  and  smote  him 
on  the  head. 

31  And  after  that  they  had 
mockSd  him,  they  took  the  robe 
off  from  him,  and  put  his  own 
raiment  on  him,  and  led  him  away 
to  crucify  him. 

32  And  as  they  came  out,  they 
found  a  man  of  Cyrene,  Simon  by 
name  :  him  they  compelled  to 
bear  his  cross. 

33  And  when  they  were  come 
unto  a  place  called  Golgotha,  that 
is  to  say,  a  place  of  a  skull, 

34  *f  They  gave  him  vinegar 

showed  Jesus  to  the  Jews  before  the 
pra3torium,  telling  the  Jews  to  crucify 
him,  while  he  declared  he  could  see  no 
cause  for  his  death.  A  remark  of  the 
Jews  caused  Pilate  to  lead  Christ  again 
within  the  prastorium  and  interrogate 
him,  Again  he  brought  him  out,  and 
having  tried  in  vain  to  turn  the  minds 
of  the  people,  he  handed  over  Jesus  to 
be  crucified.     Then  occurs  the  action  of 

this  vei-se. 32.  Cyrene  was  an  old 

and  very  famous  Greek  colonial  city, 
distinguished  for  its  commerce  and  its 
intellectual  eminence.  It  was  situated 
on  the  coast  of  Africa,  directly  opposite 
Greece,  and  about  GOO  miles  west  of  the 
Nile.  Him  they  compelled  to  bear  His 
cross.  Our  Saviour  bore  it  the  first  part 
of  the  way,  according  to  the  Roman 
rule  that  the  condemned  should  bear  his 
own  cross.  Physical  weakness  may  have 
prevented  his  carrying  it  the  whole  dis- 
tance.    (Compare  John   xix.    17). 

33.  Golgotha.  A  euphonic  form  of  the 
Hebrew  "  Gulgoleth,"  which  means  "a 
skull."  It  is  used  in  2  Kings  ix.  35. 
In  Luke  (xxiii.  33)  our  translators 
have- translated  the  Greek  "Cranion" 
into    the    Latin     "Calvary,"    i.   e.,    a 


MATTHEW. 


73 


to  drink  mingled  with  gall :  and 
when  he  had  tasted  thereof,  he 
would  not  drink. 

35  And  they  crucified  him,  and 
parted  his  garments,  casting  lots  : 
that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet,  They 
parted  my  garments  among  them, 
and  upon  my  vesture  did  they 
cast  lots. 

36  And  sitting  down  they 
watched  him  there ; 

37  And  set  up  over  his  head 
his  accusation  written,  THIS  IS 
JESUS  THE  KING  OF  THE 
JEWS. 

38  Then  were  there  two  thieves 
crucified  with  him;  one  on  the 
right  hand,  and  another  on  the 
left. 

39  T  And  they  that  passed  by 
reviled  him,  wagging  their  heads, 

40  And  saying,  Thou  that  de- 
stroyest  the  temple,  and  buildest 
it  in  three  days,  save  thyself.  If 
thou  be  the  Son  of  God,  come 
down  from  the  cross. 

skull." 34.     Vinegar  mingled  with 

gall.  Mark  says,  "wine  mingled  with 
myrrh."  It  was  probably  sour  wine  with 
myrrh.  The  sour  wine  was  vinegar, 
and  the  word  "gall"  is  used  for  any- 
thing bitter  as  myrrh.  It  was  given  to 
criminals  before  punishment  to  stupefy 
them,  and  was  considered  a  pleasant 
drink,  as  we  learn  from  JElian,  Pliny, 

and  other  ancient  authors. 35.  Tiiey 

parted  my  garments.  That  is,  "they  dis- 
tributed my  garments."   Psalm  xxii.  18. 

Comp.    John   xix.    23,   24. 37.  On 

comparing  the  four  evangelists,  we  see 
that  the  full  writing  was,  "  This  is  Jesus 
of  Nazareth,  the  king  of  the  Jews." 
Luke  and  John  tell  us  it  was  written  in 
Greek,  Latin,  and  Hebrew.— —44.  Hie 
thieves.  Rather,  "  the  robbers."  Both 
began,  but  one  soon  ceased  and  rebuked 
his  comrade,  overwhelmed  by  the  con- 
4 


41  Likewise  also  the  chief 
priests  mocking  him,  with  the 
scribes  and  elders,  said, 

42  He  saved  others ;  himself 
he  cannot  save.  If  he  be  the 
King  of  Israel,  let  him  now  come 
down  from  the  cross,  and  we  will 
believe  him. 

43  He  trusted  in  God ;  let 
him  deliver  him  now,  if  he  will 
have  him  :  for  he  said,  I  am  the 
Son  of  God. 

44  The  thieves  also,  which 
were  crucified  with  him,  cast  the 
same  in  his  teeth. 

45  Now  from  the  sixth  hour 
there  was  darkness  over  all  the 
land  unto  the  ninth  hour. 

46  And  about  the  ninth  hour 
Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabachtha- 
ni  ?  that  is  to  say,  My  God,  my 
God,  why  hast  thou  forsaken  me ? 

47  Some  of  them  that  stood 
there,  when  they  heard  that,  said, 
This  man  calleth  for  Elias. 

48  And    straightway    one    of 

viction  of  Christ's  divinitv.     See  Luke 

xxiii.  39,  40,  41. 45.  Sixth  hour.. . 

ninth  hour,  L  e.,  noon  and  3  P.  M.  Dark- 
ness, or  gloom.  All  the  land  of  Judaea. 
The  phrase,  however,  need  not  be  re- 
ferred to  more  than  the  vicinity  of  Jeru- 
salem.  46.  Eli,  Mi,  lama  sabach- 

thani.  Mark  writes  it,  "Eloi,  Eloi,  lam- 
ma  sabachthani."  The  latter  is  the  full 
Syro-Chaldee  form,  and  is  probably  ex- 
actly as  our  Lord  spoke  it.  The  He- 
brew of  Psalm  xxii.  1  (from  which  this  is 
evidently  a  quotation)  is,  "  Eli,  Eli  lama 
azabtani." — —47.  Calleth  for  Elias. 
The  Romans  could  not  have  said  this, 
for  they  knew  nothing  about  Elias.  The 
Jews  must  have  said  it,  and  as  Jesu9 
had  spoken  in  a  loud  voice,  they  must 
have  known  that  he  did  not  speak  of 
Elias.  They  must,  therefore,  have  said 
this  in  mockery. 48.  Put  it  on  a 


74 


MATTHEW. 


them  ran,  and  took  a  sponge,  and 
filled  it  with  vinegar,  and  put  it 
on  a  reed,  and  gave  him  to  drink. 

49  The  rest  said,  Let  be,  let 
us  see  whether  Elias  will  come  to 
save  him. 

50  *J  Jesus,  when  he  had  cried 
again  with  a  loud  voice,  yielded 
up  the  ghost. 

51  And,  behold,  the  vail  of  the 
temple  was  rent  in  twain  from  the 
top  to  the  bottom ;  and  the  earth 
did  quake,  and  the  rocks  rent ; 

52  And  the  graves  were  open- 
ed ;  and  many  bodies  of  the  saints 
which  slept  arose, 

53  And  came  out  of  the  graves 
after  his  resurrection,  and  went 

reed.  The  reed  was  a  hyssop  stalk 
(John  xix.  29).  The  hyssop  grows  sev- 
eral feet  in  length,  so  that  it  could  easily 
reach  the  mouth  of  our  Lord  from  the 
hand  of  a  man  upon  the  ground,  as  it 
must  be  remembered  that  the  person 
upon  the  cross  was  only  elevated  three 
feet  from  the  earth.  The  hyssop  was 
often  mingled  with  wine  to  add  to  its 
flavour. 49.  Let  be.  Better,  in  Eng- 
lish idiom,  "  Come."  They  did  not  mean 
to  stop  the  man  who  was  offering  the 

vinegar.     Comp.  Mark  xv.  36. 50. 

Cried  again  with  a  loud  voice.  From 
Luke  and  John  we  learn  his  words,  "  It 
is  finished !  Father,  into  thy  hands  I 
commend  my  spirit."  The  ghost.  Bet- 
ter, "his  spirit." 52,  53.   I  would 

read  these  verses  with  a  parenthesis, 
thus,  "  and  the  graves  were  opened 
(and  many  bodies  of  the  saints  which 
slept  arose  and  came  out  of  the  graves 
after  his  resurrection,  and  went  into  the 
holy  city  and  appeared  unto  many)." 
This  would  make  the  opening  of  the 
graves  occur  with  the  earthquake  at 
Christ's  death.  The  Evangelist  is  then 
led  by  mention  of  the  graves  to  antici- 
pate and  state  a  fact  connected  with 
these  graves  which  occurred  a  few  days 
later.  This  explains  the  words  "after 
his  resurrection,"  and  sustains  1  Cor.  xv. 


into  the  holy  city,  and  appeared 
unto  many. 

54  Now  when  the  centurion, 
and  they  that  were  with  him, 
watching  Jesus,  saw  the  earth- 
quake, and  those  things  that  were 
done,  they  feared  greatly,  saying, 
Truly  this  was  the  Son  of  God. 

55  And  many  women  were 
there  beholding  afar  off,  which 
followed  Jesus  from  Galilee,  min- 
istering unto  him : 

56  Among  which  was  Mary 
Magdalene,  and  Mary  the  mother 
of  James  and  Joses,  and  the  mo- 
ther of  Zebedee's  children. 

57  When  the  even  was  come, 
there  came  a  rich  man  of  Arima- 

20,  "  Christ  is  become  the  first  fruits  of 

them  that  slept." 54.  Tliose  things 

that  were  done,  i.  e.,  the  darkness,  the 
voice  of  Jesus,  the  testimony  of  the 
thief,  and  the  immediate  couscquences 
of  the  earthquake.  Mark  especially 
mentions  the  voice  of  Jesus.  The  Son 
of  God.  Rather,  "a  Son  of  God,"  i.  e., 
a  righteous  man  (Luke  xxiii.  4*7).  The 
centurion,  being  a  Roman,  probably 
knew  nothing  of  the  Messiah  of  the 
Jews. — — 56.  Magdalene,  i.  e.,  of  Mag- 
dala,  a  little  town  on  the  Sea  of  Galilee. 
Mary,  the  mother  of  James  and  Joses. 
She  was  the  wife  of  Alpheus  (Matt.  x.  3, 
Acts  i.  13).  James  and  Joses,  as  well 
as  a  Simon  and  a  Judas  (the  apostle 
Jude),  were  probably  cousins  of  our 
Lord  (Matt.  xiii.  55).  We  may  suppose 
that  Alpheus  (or  Cleophas)  was  a 
brother  of  Mary,  our  Lord's  mother, 
and  hence  the  wife  of  Cleophas  is  call- 
ed her  sister  in  John  xix.  25.  This 
James  is  called  "the  less,"  or  more  cor- 
rectly "the  little,"  by  Mark  (xv.  40), 
to  distinguish  him  from  the  other  apos- 
tle James,  the  brother  of  John.  He  was 
probably  a  short  man.  TJie  mother  of 
Zebedee's  children,  called  Salome  (Mark 

xv.  40). 57.  Arimathea  was  a  city 

lying  westward  of  Jerusalem,  in  the 
neighbourhood  of  the  modern  Ramleh. 


MATTHEW. 


75 


thea,  named  Joseph,  who  also  him- 
self was  Jesus'  disciple  : 

58  He  went  to  Pilate,  and  beg- 
ged the  body  of  Jesus.  Then 
Pilate  commanded  the  body  to  be 
delivered. 

59  And  when  Joseph  had  ta- 
ken the  body,  he  wrapped  it  in  a 
clean  linen  cloth, 

60  And  laid  it  in  his  own  new 
tomb,  which  he  had  hewn  out  in 
the  rock  :  and  he  rolled  a  great 
stone  to  the  door  of  the  sepulchre, 
and  departed.    . 

61  And  there  was  Mary  Mag- 
dalene, and  the  other  Mary,  sit- 
ting over  against  the  sepulchre. 

62  %  Now  the  next  day,  that 
followed  the  day  of  the  prepara- 
tion, the  chief  priests  and  Phari- 
sees came  together  unto  Pilate, 

63  Saying,  Sir,  we  remember 
that  that  deceiver  said,  while  he 
was  yet  alive,  After  three  days  I 
will  rise  again. 

Joseph  was  not  only  wealthy,  but  of  high 
moral  reputation  and  official  dignity. 
(See  Mark  and  Luke).  He  was  probably 
a  member  of  the  Sanhedrim.  Like 
Nicodemus,  who  held  a  similar  rank, 
and  who  assisted  Joseph  in  this  work 
(John  xix.  39),  he  was  a  secret  disciple. 

(See  John  xix.  38,  39.) 60.  In  his 

own  new  tomb.  This  tomb  was  near  the 
place  of  crucifixion  (John  xix.  41).  As 
it  was  a  hewn  cavern,  we  might  suppose 
that  the  cross  was  erected  at  the  south 
of  the  city,  where  are  so  many  caverns 
that  have  been  used  as  tombs,  on  the 
sides  of  the  valley  of  Hinnom.  Rolled. 
Probably  by  means  of  mechanical  helps. 

61.  The  other  Mary.     The  mother 

of  Joses  (Mark  xv.  47).    See  on  ver.  56. 

62.  The  next  day  that  followed  the 

day  of  the  preparation.  That  is,  the  sab- 
bath of  the  passover  week.  The  "  day 
of  the  preparation  "  was  the  day  before 

a  sabbath   or  festival. 64.    Error. 

Rather,  M  deceit."    A  word  of  the  same 


64  Command  therefore  that  the 
sepulchre  be  made  sure  until  the 
third  day,  lest  his  disciples  come 
by  night,  and  steal  him  away,  and 
say  unto  the  people,  He  is  risen 
from  the  dead :  so  the  last  error 
shall  be  worse  than  the  first. 

65  Pilate  said  unto  them,  Ye 
have  a  watch  :  go  your  way,  make 
it  as  sure  as  ye  can. 

66  So  they  went,  and  made  the 
sepulchre  sure,  sealing  the  stone, 
and  setting  a  watch. 

CHAPTER  XXVIII. 

IN  the  end  of  the  sabbath,  as  it 
began  to  dawn  toward  the  first 
day  of  the  week,  came  Mary  Mag- 
dalene and  the  other  Mary  to  see 
the  sepulchre. 

2  And,  behold,  there  was  a 
great  earthquake  :  for  the  angel  of 
the  Lord  descended  from  heaven, 
and    came  and   rolled   back   the 

root   as  that  translated  "deceiver"  in 

I  the  previous  verse. 65.   Ye  have  a 

i  watch.     This  must  have  been  a  body  of 
|  Roman  troops  put  under  the  orders  of 
j  the  Jewish  Sanhedrim  perhaps  contin- 
I  ually.     For   they  report  to  the  priests 
(chap,  xxviii.  11),  and  yet  they  were  re- 
sponsible to  the  Roman  governor  (chap, 
xxviii.    14).     They  may  have  been  re- 
gularly employed  in  guarding  the  en- 
trances to   the  temple,  Jewish   faction 
urging  the  dominant  party  to  use  the  aid 
of  Gentiles  in  this  way. 

XXVIII. — 1.  In  the  end  of  the  sabbath. 
Rather  "  after  the  sabbath."  The  other 
Mary,  i.  e.,  the  mother  of  James,  Joses, 
&c.  (See  Mark  xvi.  1.)  Salome,  the 
mother  of  the  other  James,  also  went 
to  the  sepulchre.  To  see  the  sepulchre, 
and   to    anoint   the   body,    if   possible 

(Mark   xvi.    1). 2.  This   verse  with 

the  two  following  must  be  considered 
parenthetical,  referring  to  what  had 
happened  before  the  women    arrived. 


76 


MATTHEW. 


stone  from  the  door,  and  sat  upon 
it. 

3  His  countenance  was  like 
lightning,  and  his  raiment  white 
as  snow : 

4  And  for  fear  of  him  the  keep- 
ers did  shake,  and  became  as  dead 
men. 

5  And  the  angel  answered  and 
said  unto  the  women,  Fear  not 
ye  :  for  I  know  that  ye  seek  Jesus, 
which  was  crucified. 

6  He  is  not  here  :  for  he  is  ris- 
en, as  he  said.  Come,  see  the 
place  where  the  Lord  lay. 

7  And  go  quickly,  and  tell  his 
disciples  that  he  is  risen  from  the 
dead ;  and,  behold,  he  goeth  be- 
fore you  into  Galilee ;  there  shall 
ye  see  him :  lo,  I  have  told  you. 

8  And  they  departed  quickly 

The  angel.  Rather  "an  angel."  By  the 
time  the  women  had  arrived,  the  watch 
had  left  to  tell  the  priests  (ver.  11). — 
The  following  narrative  of  events  after 
the  resurrection  will,  I  think,  satisfac- 
torily harmonize  the  accounts  of  Matthew, 
Mark,  Luke,  John,  and  Paul  (1  Cor. 
xv.) :  (1)  Mary  Magdalene,  Mary  (mother 
of  James),  Joanna,  Salome,  and  other 
women  came  to  the  sepulchre  about  sun- 
rise. [Before  their  arrival  an  angel 
had  rolled  away  the  stone  and  sat  upon 
it,  thus  frightening  the  guard  who  fled, 
and  had  then  entered  the  sepulchre.] 
Mary  Magdalene,  as  soon  as  she  sees 
the  stone  removed,  runs  back  in  distress 
and  tells  Peter  and  John.  The  other 
women,  however,  enter  the  sepulchre 
and  see  two  angels,  who  tell  them  Christ 
is  risen  and  bid  them  tell  Peter  and  the 
other  disciples  that  they  should  see 
Christ  in  Galilee.  The  women  then 
hurriedly  leave  with  amazement,  awe, 
and  joy  commingled,  to  tell  the  dis- 
ciples. Meanwhile  Peter  and  John  ar- 
rive and  examine  the  sepulchre,  and 
leave/  (2)  When  Mary  Magdalene, 
having  returned  with  or  after  Peter  and 


from  the  sepulchre  with  fear  and 
great  joy;  and  did  run  to  bring 
his  disciples  word. 

9  ^F  And  as  they  went  to  tell 
his  disciples,  behold,  Jesus  met 
them,  saying.  All  hail.  And  they 
came  and  held  him  by  the  feet, 
and  worshipped  him. 

10  Then  said  Jesus  unto  them, 
Be  not  afraid  :  go  tell  my  brethren 
that  they  go  into  Galilee,  and 
there  shall  they  see  me. 

11  T  Now  when  they  were  go- 
ing, behold,  some  of  the  watch 
came  into  the  city,  and  shewed 
unto  the  chief  priests  all  the 
things  that  were  done. 

12  And  when  they  were  as- 
sembled with  the  elders,  and  had 
taken  counsel,  they  gave  large 
money  unto  the  soldiers, 

John,  looks  into  the  sepulchre,  sees  the 
angels,  and  then  on  turning  back  sees 
Jesus,  whom  she  at  first  thinks  to  be  the 
gardener.  She  is  the  first  to  see  the 
risen  Saviour  (Mark  xvi.  9).  (3)  On  the 
way  to  tell  the  disciples  the  other  women 
meet  Jesus,  who  repeats  to  them  the 
order  of  the  angels.  (4)  They  then 
reach  the  disciples,  who  do  not  credit 
their  story.  Mary  Magdalene  also  ar- 
rives and  gives  her  account.  (5)  Jesus 
appears  to  Peter  (Luke  xxiv.  34,  and  1 
Cor.  xv.  5)  and  then  to  the  two  disciples 
going  to  Emmaus,  who  hurry  back  and 
tell  the  eleven  who  are  assembled  in 
Jerusalem  at  a  meal,  and  who  are  also 
informed  by  some  of  the  Lord's  appear- 
ing to  Peter — but  believe  neither,  when 
suddenly,  (6)  Jesus  appears  to  them  thus 
assembled  and  reproaches  them  for  their 
unbelief.  Thomas  is  absent,  as  well  as 
Peter.  (7)  Again  he  appears  to  the 
eleven,  when  Thomas  is  present.  (8) 
He  appears  to  his  disciples  in  Galilee  (at 
the  sea  of  Tiberias,  then  on  a  mountain, 
where  probably  five  hundred  were  as- 
sembled, 1  Cor.  xv.  6).  (9)  Then  at 
Jerusalem   (probably)  to  James.    (10) 


MARK. 


77 


13  Saying,  Say  ye,  His  disci- 
ples came  by  night,  and  stole  him 
away  while  we  slept. 

14  And  if  this  come  to  the 
governor's  ears,  we  will  persuade 
him,  and  secure  you. 

15  So  they  took  the  money, 
and  did  as  they  were  taught :  and 
this  saying  is  commonly  reported 
among  the  Jews  until  this  day. 

16  T  Then  the  eleven  disciples 
went  away  into  Galilee,  into  a 
mountain  where  Jesus  had  ap- 
pointed them. 

17  And  when   they  saw  him, 


they  worshipped  him  :  but  some 
doubted. 

18  And  Jesus  came  and  spake 
unto  them,  saying,  All  power  is 
given  unto  me  in  heaven  and  in 
earth. 

19  %  Go  ye  therefore,  and  teach 
all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost : 

20  Teaching  them  to  observe 
all  things  whatsoever  I  have  com- 
manded you  :  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of 
the  world.     Amen. 


-•♦♦- 


THE    GOSPEL    ACCORDING    TO 

SAINT  MARK. 


CHAPTER  I. 

THE  beginning  of  the  gospel  of 
Jesus  Christ,  the  Son  of  God ; 

2  As  it  is  written  in  the  pro- 
phets, Behold,  I  send  my  messen- 
ger before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

3  The  voice  of  one  crying  in 
the  wilderness,  Prepare  ye  the 
way  of  the  Lord,  make  his  paths 
straight. 

4  John  did  baptize  in  the  wil- 

Lastly  to  all  the  apostles  at  his  ascension 

near   Bethany. 14.  Death   was  the 

penalty  for  sleeping  on  guard. 17 

Some  doubted.  Some  of  the  five  hundred, 
probably,  mentioned  in  1  Cor.  xv.  6. 


I. — 1.  This  is  the  title  of  the  book.    I 
would  put  a  period  at  the  end  of  the 

verse.    Gospel.    See  on  Matt.  ix.  35. 

2.  As  it  is  written  in  the  prophets.  Mai. 

iii.  1  and  Isaiah  xl.  3. -4.  This  verse 

is  the  apodosis  of  the  sentence,  of  which 


derness,  and  preach  the  baptism 
of  repentance  for  the  remission  of 
sins. 

5  And  there  went  out  unto  him 
all  the  land  of  Judea,  and  they  of 
Jerusalem,  and  were  all  baptized 
of  him  in  the  river  of  Jordan,  con- 
fessing their  sins. 

6  And  John  was  clothed  with 
camel's  hair,  and  with  a  girdle  of 
a  skin  about  his  loins ;  and  he  did 
eat  locusts  and  wild  honey ; 

verses  2  and  3  form  the  protasis,  thus : 
"  as  it  is  written,  &c.,  so  John  did  bap- 
tize, &c."  Wilderness.  See  on  Matt.  iii. 
1.  Baptism  of  repentance.  So  John's 
baptism  is  called  in  Acts  xiii.  24  and 
xix.  4.  It  was  a  baptism  administered 
upon  confession  of  sin.  Christ's  baptism 
was  administered  upon  declaration  of 
faith  in  Him  as  the  Son  of  God,  the 
Messiah.  For  the  remission  of  sins. 
The  repentance,  not  the  baptism,  brought 
the  remission  of  sins. 5.   All  the 


78 


MARK. 


7  And  preached,  saying,  There 
cometh  one  mightier  than  I  after 
me,  the  latchet  of  whose  shoes  I 
am  not  worthy  to  stoop  down  and 
unloose. 

8  I  indeed  have  baptized  you 
with  water  :  but  he  shall  baptize 
you  with  the  Holy  Ghost. 

9  And  it  came  to  pass  in  those 
days,  that  Jesus  came  from  Naza- 
reth of  Galilee,  and  was  baptized 
of  John  in  Jordan. 

10  And  straightway  coming  up 
out  of  the  water,  he  saw  the  hea- 
vens opened,  and  the  Spirit  like  a 
•dove  descending  upon  him : 

11  And  there  came  a  voice 
from  heaven,  saying,  Thou  art  my 
beloved  Son,  in  whom  I  am  well 
pleased. 

12  And  immediately  the  Spirit 
driveth  him  into  the  wilderness. 

13  And  he  was  there  in  the 
wilderness  forty  days  tempted  of 
Satan ;  and  was  with  the  wild 
beasts ;  and  the  angels  ministered 
unto  him. 

14  Now  after  that  John  was 
put  in  prison,  Jesus  came  into 
Galilee,  preaching  the  gospel  of 
the  kingdom  of  God, 

15  And  saying,  The  time  is 
fulfilled,  and  the  kingdom  of  God 
is  at  hand :  repent  ye,  and  believe 
the  gospel. 

16  Now  as  he  walked  by  the 
sea  of  Galilee,  he  saw  Simon  and 
Andrew  his  brother  casting  a  net 
into  the  sea  :  for  they  were  fishers. 

17  And  Jesus  said  unto  them, 
Come   ye  after  me,    and    I  will 

land. . .  were  all  baptized.  The  word  "all" 
is  here  used  (a  usage  common  to  all 
languages)  for  a  large  number.     Comp. 


make   you   to   become  fishers  of 
men. 

18  And  straightway  they  for- 
sook their  nets,  and  followed 
him. 

19  And  when  he  had  gone  a 
little  further  thence,  he  saw 
James  the  son  of  Zebedee,  and 
John  his  brother,  who  also  were 
in  the  ship  mending  their  nets. 

20  And  straightway  he  called 
them  :  and  they  left  their  father 
Zebedee  in  the  ship  with  the  hired 
servants,  and  went  after  him. 

21  And  they  went  into  Caper- 
naum ;  and  straightway  on  the 
sabbath  day  he  entered  into  the 
synagogue,  and  taught. 

22  And  they  were  astonished 
at  his  doctrine :  for  he  taught 
them  as  one  that  had  authority, 
and  not  as  the  scribes. 

23  And  there  was  in  their  syn- 
agogue a  man  with  an  unclean 
spirit ;  and  he  cried  out, 

24  Saying,  Let  us  alone  ;  what 
have  we  to  do  with  thee,  thou  Je- 
sus of  Nazareth  ?  art  thou  come 
to  destroy  us  ?  I  know  thee  who 
thou  art,  the  Holy  One  of  God. 

25  And  Jesus  rebuked  him, 
saying,  Hold  thy  peace,  and  come 
out  of  him. 

26  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  a 
loud  voice,  he  came  out  of  him. 

27  And  they  were  all  amazed, 
insomuch  that  they  questioned 
among  themselves,  saying,  What 
thing  is  this  ?  what  new  doctrine 
is  this  ?  for  with  authority  com- 


ver.  33.     See  on  Matt.  i.  G. 7.  Lat- 
chet,  i.    c.,    string. 9.  Nazareth   of 

Galilee.    Matt.  Hi.  13. 10.  He  saw. 


MARK. 


79 


mandeth  he  even  the  unclean  spir 
its,  and  they  do  obey  him. 

28  And  immediately  his  fame  I 
spread  abroad  throughout  all  the  ; 
region  round  about  Galilee. 

29  And  forthwith,  when  they  ; 
were  come  out  of  the  synagogue,  | 
they  entered   into    the   house   of 
Simon  and  Andrew,  with  James 
and  John. 

30  But  Simon's  wife's  mother 
lay  sick  of  a  fever ;  and  anon  they 
tell  him  of  her. 

31  And  he  came  and  took  her 
by  the  hand,  and  lifted  her  up ; 
and  immediately  the  fever  left 
her,  and  she  ministered  unto 
them. 

32  And  at  even,  when  the  sun 
did  set,  they  brought  unto  him 
all  that  were  diseased,  and  them 
that  were  possessed  with  devils. 

33  And  all  the  city  was  gath- 
ered together  at  the  door. 

34  And  he  healed  many  that 
were  sick  of  divers  diseases,  and 
cast  out  many  devils ;  and  suffer- 
ed not  the  devils  to  speak,  because 
they  knew  him. 

35  Anet  in  the  morning,  rising 
up  a  great  while  before  day,  he 
went  out,  and  departed  into  a  sol- 
itary place,  and  there  prayed. 

36  And  Simon  and  they  that 
were  with  him  followed  after  him. 

37  And  when  they  had  found 
him,  they  said  unto  him,  All  men 
seek  for  thee. 


Matt.  iii.  16. 29.  Tliey,  i.  e.,  Jesus 

and  his  disciples.  With  James  and 
John.  This,  I  think,  is  not  to  be  refer- 
red to  the  word  "entered,"  for  James 
and  John  are  included  in  the  pronoun 
"  they."  I  would  consider  James  and 
John  as  living  (probably  with  Zebedee 


38  And  he  said  unto  them, 
Let  us  go  into  the  next  towns, 
that  I  may  preach  there  also  :  for 
therefore  came  I  forth. 

39  And  he  preached  in  their 
synagogues  throughout  all  Gali- 
lee, and  cast  out  devils. 

40  And  there  came  a  leper  to 
him,  beseeching  him,  and  kneeling 
down  to  him,  and  saying  unto 
him,  If  thou  wilt,  thou  canst  make 
me  clean. 

41  And  Jesus,  moved  with 
compassion,  put  forth  his  hand, 
and  touched  him,  and  saith  unto 
him,  I  will ;  be  thou  clean. 

42  And  as  soon  as  he  had  spo- 
ken, immediately  the  leprosy  de- 
parted from  him,  and  he  was 
cleansed. 

43  And  he  straitly  charged 
him,  and  forthwith  sent  him  a- 
way; 

44  And  saith  unto  him,  See 
thou  say  nothing  to  any  man  :  but 
go  thy  way,  shew  thyself  to  the 
priest,  and  offer  for  thy  cleansing 
those  things  which  Moses  com- 
manded, for  a  testimony  unto 
them. 

45  But  he  went  out,  and  be- 
gan to  publish  it  much,  and  to 
blaze  abroad  the  matter,  inso- 
much that  Jesus  could  no  more 
openly  enter  into  the  city,  but 
was  without  in  desert  places : 
and  they  came  to  him  from  every 
quarter. 

and  Salome,  their  parents)  in  the  house 
of  Peter  and  Andrew,  and  this  to  be 
referred  to  here. 34.  To  speak  be- 
cause they  knew  him.  Rather,  "  to  say. 
that  they  knew  him."  See  note  on 
Luke  iv.  41.  15.  Blaze,  i.  e.,  pro- 
claim. 


80 


MARK. 


CHAPTER   II. 

AND  again  he  entered  into  Ca- 
pernaum after  some  days  ; 
and  it  was  noised  that  he  was  in 
the  house. 

2  And  straightway  many  were 
gathered  together,  insomuch  that 
there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door : 
and  he  preached  the  word  unto 
them. 

3  And  they  come  unto  him, 
bringing  one  sick  of  the  palsy, 
which  was  borne  of  four. 

4  And  when  they  could  not 
come  nigh  unto  him  for  the  press, 
they  uncovered  the  roof  where  he 
was  :  and  when  they  had  broken 
it  up,  they  let  down  the  bed  where- 
in the  sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith, 
he  said  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reason- 
ing in  their  hearts, 

7  Why  doth  this  man  thus 
speak  blasphemies  ?  who  can  for- 
give sins  but  God  only  ? 

8  And  immediately,  when  Jesus 
perceived  in  his  spirit  that  they 
so  reasoned  within  themselves, 
he  said  unto  them,-  Why  reason 
ye  these  things  in  your  hearts  ? 

9  Whether  is  it  easier  to  say 
to  the  sick  of  the  palsy,  Thy  sins 
be  forgiven  thee ;  or  to  say,  Arise, 
and  take  up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on 
earth  to  forgive  sins,  (he  saith  to 
the  sick  of  the  palsy,) 

II. — 4.  Uncovered  the  roof.  By  tak- 
ing up  the  tiles  (Luke  v.  19).  Broken  it 


111  say  unto  thee,  Arise,  and 
take  up  thy  bed,  and  go  thy  way 
into  thine  house. 

12  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth 
before  them  all;  insomuch  that 
they  were  all  amazed,  and  glori- 
fied God,  saying,  We  never  saw  it 
on  this  fashion. 

13  And  he  went  forth  again 
by  the  sea  side ;  and  all  the  mul- 
titude resorted  unto  him,  and  he 
taught  them. 

14  And  as  he  passed  by,  he 
saw  Levi  the  son  of  Alpheus  sit- 
ting at  the  receipt  of  custom,  and 
said  unto  him,  Follow  me.  And 
he  arose  and  followed  him. 

15  And  it  came  to  pass,  that, 
as  Jesus  sat  at  meat  in  his  house, 
many  publicans  and  sinners  sat 
also  together  with  Jesus  and  his 
disciples ;  for  there  were  many, 
and  they  followed  him. 

16  And  when  the  scribes  and 
Pharisees  saw  him  eat  with  publi- 
cans and  sinners,  they  said  unto 
his  disciples,  How  is  it  that  he 
eateth  and  drinketh  with  publi- 
cans and  sinners  ?  • 

17  When  Jesus  heard  it,  he 
saith  unto  them,  They  that  are 
whole  have  no  need  of  the  physi- 
cian, but  they  that  are  sick :  I 
came  not  to  call  the  righteous,  but 
sinners  to  repentance. 

18  And  the  disciples  of  John 
and  of  the  Pharisees  used  to  fast : 
and  they  come  and  say  unto  him, 
Why  do  the  disciples  of  John  and 
of  the  Pharisees  fast,  but  thy  dis- 
ciples fast  not  ? 

up.  Rather  "made  an  opening." 18. 

.  Used  to  fast.  Rather  "  were  fasting." 


MARK. 


81 


19  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride- 
chamber  fast,  while  the  bride- 
groom is  with  them  ?  as  long  as 
they  have  the  bridegroom  with 
them,  they  cannot  fast. 

20  But  the  days  will  come, 
when  the  bridegroom  shall  be  ta- 
ken away  from  them,  and  then 
shall  they  fast  in  those  days. 

21  No  man  also  seweth  a  piece 
of  new  cloth  on  an  old  garment ; 
else  the  new  piece  that  filled  it 
up  taketh  away  from  the  old,  and 
the  rent  is  made  worse. 

22  And  no  man  pufcteth  new 
wine  into  old  bottles  ;  else  the 
new  wine  doth  burst  the  bottles, 
and  the  wine  is  spilled,  and  the 
bottles  will  be  marred :  but  new 
wine  must  be  put  into  new  bot- 
tles. 

23  And  it  came  to  pass,  that 
he  went  through  the  corn  fields 
on  the  sabbath  day  ;  and  his  dis- 
ciples began,  as  they  went,  to 
pluck  the  ears  of  corn. 

24  And  the  Pharisees  said  un- 
to him,  Behold,  why  do  they  on 
the  sabbath  day  that  which  is  not 
lawful  ? 

25  And  he  said  unto  them, 
Have  ye  never  read  what  David 
did,  when  he  had  need,  and  was  a 
hungered,  he,  and  they  that  were 
with  him  ? 

26  How  he  went  into  the  house 
of  God  in  the  days  of  Abiathar 
the  high  priest,  and  did  eat  the 
shewbread,  which  is  not  lawful  to 
eat  but  for  the  priests,  and  gave 

26.  In  the  days  of  Abiathar  the  high 
priest,  but  not  when  he  was  high  priest. 
See  1  Sam.  xxi.  2,  6,  and  xxii.  20. 
III. — 6.    Herodians.     See  on  Matt. 
4* 


also   to   them  which  were  with 
him  ? 

27  And  he  said  unto  them,  The 
sabbath  was  made  for  man,  and 
not  man  for  the  sabbath : 

28  Therefore  the  Son  of  man 
is  Lord  also  of  the  sabbath. 

CHAPTER  III. 

AND  he  entered  again  into  the 
synagogue ;  and  there  was  a 
man  there  which  had  a  withered 
hand. 

2  And  they  watched  him,  whe- 
ther he  would  heal  him  on  the 
sabbath  day  ;  that  they  might  ac- 
cuse him. 

3  And  he  saith  unto  the  man 
which  had  the  withered  hand, 
Stand  forth. 

4  And  he  saith  unto  them,  Is 
it  lawful  to  do  good  on  the  sabbath 
days,  or  to  do  evil  ?  to  save  life, 
or  to  kill  ?  But  they  held  their 
peace. 

5  And  when  he  had  looked 
round  about  on  them  with  anger, 
being  grieved  for  the  hardness  of 
their  hearts,  he  saith  unto  the 
man,  Stretch  forth  thine  hand. 
And  he  stretched  it  out :  and  his 
hand  was  restored  whole  as  the 
other. 

6  And  the  Pharisees  went  forth, 
and  straightway  took  counsel  with 
the  Herodians  against  him,  how 
they  might  destroy  him. 

7  But  Jesus  withdrew  himself 
with  his  disciples  to  the  sea :  and 
a  great  multitude  from  Galilee 
followed  him,  and  from  Judea, 

—7.  Galilee.     See   on  Matt. 


xxii.  16.- 

iii.  13.  Judea  was  the  southernmost 
division  of  Palestine,  deriving  its  name 
from  the  tribe  of  Judah,  whose  territory 


82 


MARK. 


8  And  from  Jerusalem,  and 
from  Idumea,  and  from  beyond 
Jordan ;  and  they  about  Tyre  and 
Sidon,  a  great  multitude,  when 
they  had  heard  what  great  things 
he  did,  came  unto  him. 

9  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on 
him  because  of  the  multitude,  lest 
they  should  throng  him. 

10  For  he  had  healed  many; 
insomuch  that  they  pressed  upon 
him  for  to  touch  him,  as  many  as 
had  plagues. 

11  And  unclean  spirits,  when 
they  saw  him,  fell  down  before 
him,  and  cried,  saying,  Thou  art 
the  Son  of  God. 

12  And  he  straitly  charged 
them  that  they  should  not  make 
him  known. 

13  And  he  goeth  up  into  a 
mountain,  and  calleth  unto  him 
whom  he  would  :  and  they  came 
unto  him. 

14  And  he  ordained  twelve, 
that  they  should  be  with  him,  and 
that  he  might  send  them  forth  to 
preach, 

15  And  to  have  power  to  heal 
sicknesses,  and  to  cast  out  devils : 

16  And  Simon  he  surnamed 
Peter ; 

17  And  James  the  son  of  Zeb- 
edee,  and  John  the  brother  of 
James  ;  and  he  surnamed  them 
Boanerges,  which  is,  The  sons  of 
thunder : 


formed  the  principal  part  of  Judea. 


8.  Idumea  lay  directly  south  of  Judea, 
and  extended  eastward  to  the  south  of 
Moab.  It  was  chiefly  a  desert  land. 
Tyre  and  Sidon.  See  on  Matt.  xv.  21. 
10.  Plagues,  i.  e.,  grievous  diseas- 
es.  12.  Straitly.    Literally  "much." 

16.  Simon's  name  is  to  be  supplied 


18  And  Andrew,  and  Philip, 
and  Bartholomew,  and  Matthew, 
and  Thomas,  and  James  the  son 
of  Alpheus,  and  Thaddeus,  and 
Simon  the  Canaanite, 

19  And  Judas  Iscariot,  which 
also  betrayed  him  :  and  they  went 
into  a  house. 

20  And  the  multitude  cometh 
together  again,  so  that  they  could 
not  so  much  as  eat  bread. 

21  And  when  his  friends  heard 
of  it,  they  went  out  to  lay  hold  on 
him  :  for  they  said,  He  is  beside 
himself. 

22  %  And  the  scribes  which 
came  down  from  Jerusalem  said, 
He  hath  Beelzebub,  and  by  the 
prince  of  the  devils  casteth  he 
out  devils. 

23  And  he  called  them  unto 
himi  and  said  unto  them  in  para- 
bles, How  can  Satan  cast  out 
Satan  ? 

24  And  if  a  kingdom  be  di- 
vided against  itself,  that  kingdom 
cannot  stand. 

25  And  if  a  house  be  divided 
against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  cannot 
stand,  but  hath  an  end. 

27  No  man  can  enter  into  a 
strong  man's  house,  and  spoil  his 
goods,  except  he  will  first  "bind 
the  strong  man  :  and  then  he  will 
spoil  his  house. 

in  order  to  obtain  grammatical  exactness, 
thus,  "  Simon  (and  Simon  he  surnamed 
Peter)  and  James,  &c."  There  is  some 
MS.  authority  for  introducing  the  name. 
But  even  without  this   authority  it  is 

to  be  understood. 17.   The  sons  of 

thunder.  Probably  called  so  after  and 
because  of  the  event  recorded  in  Luke 


MARK. 


83 


28  Verily  I  say  unto  you,  All 
sins  shall  be  forgiven  unto  the 
sons  of  men,  and  blasphemies 
wherewith  soever  they  shall  blas- 
pheme : 

29  But  he  that  shall  blaspheme 
against  the  Holy  Ghost  hath  never 
forgiveness,  but  is  in  danger  of 

•eternal  damnation  : 

30  Because  they  said,  He  hath 
an  unclean  spirit. 

31  %  There  came  then  his 
brethren  and  his  mother,  and, 
standing  without,  sent  unto  him, 
calling  him. 

32  And  the  multitude  sat 
about  him,  and  they  said  unto 
him,  Behold,  thy  mother  and 
thy  brethren  without  seek  for 
thee. 

33  And  he  answered  them, 
saying,  Who  is  my  mother,  or  my 
brethren  ? 

34  And  he  looked  round  about 
on  them  which  sat  about  him,  and 
said,  Behold  my  mother  and  my 
brethren  ! 

35  For  whosoever  shall  do  the 
will  of  God,  the  same  is  my 
brother,  and  my  sister,  and  mo- 
ther. 


CHAPTER  IV. 

AND  he  began  again  to  teach 
by  the  sea  side  :  and  there 
was  gathered  unto  him  a  great 
multitude,  so  that  he  entered  into 
a  ship,  and  sat  in  the  sea ;  and 
the  whole  multitude  was  by  the 
sea  on  the  land. 


ix.  54.  The  surname  would  be  a  me- 
morial of  their  rashness  and  want  of 
charity,  and  would  teach  them  humility. 


2  And  he  taught  them  many 
things  by  parables,  and  said  unto 
them  in  his  doctrine, 

3  Hearken;  Behold,  there 
went  out  a  sower  to  sow : 

4  And  it  came  to  pass,  as  he 
sowed,  some  fell  by  the  way  side, 
and  the  fowls  of  the  air  came  and 
devoured  it  up. 

5  And  some  fell  on  stony 
ground,  where  it  had  not  much 
earth  ;  and  immediately  it  sprang 
up,  because  it  had  no  depth  of 
earth  : 

6  But  when  the  sun  was  up,  it 
was  scorched  ;  and  because  it  had 
no  root,  it  withered  away. 

7  And  some  fell  among  thorns, 
and  the  thorns  grew  up,  and 
choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good 
ground,  and  did  yield  fruit  that 
sprang  up  and  increased,  and 
brought  forth,  some  thirty,  and 
some  sixty,  and  some  a  hundred. 

9  And  he  said  unto  them,  He 
that  hath  ears  to  hear,  let  him 
hear. 

10  And  when  he  was  alone, 
they  that  were  about  him  with 
the  twelve  asked  of  him  the  para- 
ble. 

11  And  he  said  unto  them, 
Unto  you  it  is  given  to  know  the 
mystery  of  the  kingdom  of  God : 
but  unto  them  that  are  without, 
all  these  things  are  done  in  para- 
bles : 

12  That  seeing  they  may  see, 
and  not  perceive ;  and  hearing 
they  may  hear,  and  not  under- 

IV. — 13.  All  parables.   Rather,  "all 

the  parables"  which  I  shall  tell  you. 

21.  A  candle . .  a  bushel . .  a  bed . .  a  can- 


84 


MARK. 


stand ;  lest  at  any  time  they 
should  be  converted,  and  their 
sins  should  be  forgiven  them. 

13  And  he  said  unto  them, 
Know  ye  not  this  parable  ?  and 
how  then  will  ye  know  all  para- 
bles ? 

14  ^  The  sower  soweth  the 
word. 

15  And  these  are  they  by  the 
way  side,  where  the  word  is  sown ; 
but  when  they  have  heard,  Satan 
cometh  immediately,  and  taketh 
away  the  word  that  was  sown  in 
their  hearts. 

16  And  these  are  they  likewise 
which  are  sown  on  stony  ground ; 
who,  when  they  have  heard  the 
word,  immediately  receive  it  with 
gladness ; 

17  And  have  no  root  in  them- 
selves, and  so  endure  but  for  a 
time :  afterward,  when  affliction 
or  persecution  ariseth  for  the 
word's  sake,  immediately  they  are 
offended. 

18  And  these  are  they  which 
are  sown  among  thorns ;  such  as 
hear  the  word, 

19  And  the  cares  of  this  world, 
and  the  deceitfulness  of  riches,  and 
the  lusts  of  other  things  entering 
in,  choke  the  word,  and  it  becom- 
eth  unfruitful. 

20  And  these  are  they  which 
are  sown  on  good  ground;  such 
as  hear  the  word,  and  receive  it, 
and  bring  forth  fruit,  some  thirty- 
fold,  some  sixty,  and  some  a  hun- 
dred. 

21  %  And  he  said  unto  them, 
Is  a  candle  brought  to  be  put  un- 
der a  bushel,  or  under  a  bed  ? 

dlestick.  Rather  "  the  candle . .  the  bush- 
le . .  the  bed . .  the  candlestick."  (Matt.  v. 


and  not  to  be   set  on  a  candle- 
stick ? 

22  For  there  is  nothing  hid, 
which  shall  not  be  manifested ; 
neither  was  any  thing  kept  secret, 
but  that  it  should  come  abroad. 

23  If  any  man  have  ears  to 
hear,  let  him  hear. 

24  And  he  said  unto  them, 
Take  heed  what  ye  hear.  With 
what  measure  ye  mete,  it  shall  be 
measured  to  you ;  and  unto  you 
that  hear  shall  more  be  given. 

25  For  he  that  hath,  to  him 
shall  be  given ;  and  he  that  hath 
not,  from  him  shall  be  taken  even 
that  which  he  hath. 

26  T  And  he  said,  So  is  the 
kingdom  of  God,  as  if  a  man 
should  cast  seed  into  the  ground  ; 

27  And  should  sleep,  and  rise 
night  and  day,  and  the  seed 
should  spring  and  grow  up,  he 
knoweth  not  how. 

28  For  the  earth  bringeth  forth 
fruit  of  herself;  first  the  blade, 
then  the  ear,  after  that  the  full 
corn  in  the  ear. 

29  But  when  the  fruit  is 
brought  forth,  immediately  he 
putteth  in  the  sickle,  because  the 
harvest  is  come. 

30  %  And  he  said,  Whereunto 
shall  we  liken  the  kingdom  of 
God  ?  or  with  what  comparison 
shall  we  compare  it  ? 

31  It  is  like  a  grain  of  mustard 
seed,  which,  when  it  is  sown  in 
the  earth,  is  less  than  all  the  seeds , 
that  be  in  the  earth  : 

32  But  when  it  is  sown,  it 
groweth  up,  and  becometh  greater 
than  all  herbs,  and  shooteth  out 

15.) 37.  It  was  now  full.     Rather, 

"it  was  now  filling." 


MARK. 


85 


great  branches ;  so  that  the  fowls 
of  the  air  may  lodge  under  the 
shadow  of  it. 

33  And  with  many  such  para- 
bles spake  he  the  word  unto  them, 
as  they  were  able  to  hear  it. 

34  But  without  a  parable  spake 
he  not  unto  them  :  and  when  they 
were  alone,  he  expounded  all 
things  to  his  disciples. 

35  And  the  same  day,  when 
the  even  was  come,  he  saith  unto 
them,  Let  us  pass  over  unto  the 
other  side. 

36  And  when  they  had  sent 
away  the  multitude,  they  took  him 
even  as  he  was  in  the  ship.  And 
there  were  also  with  him  other 
little  ships. 

37  And  there  arose  a  great 
storm  of  wind,  and  the  waves  beat 
into  the  ship,  so  that  it  was  now 
full. 

38  And  he  was  in  the  hinder 
part  of  the  ship,  asleep  on  a  pil- 
low :  and  they  awake  him,  and 
say*  unto  him,  Master,  carest  thou 
not  that  we  perish  ? 

39  And  he  arose,  and  rebuked 
the  wind,  and  said  unto  the  sea, 
Peace,  be  still.  And  the  wind  cea- 
sed, and  there  was  a  great  calm.  . 

40  And  he  said  unto  them, 
Why  are  ye  so  fearful  ?  how  is  it 
that  ye  have  no  faith  ? 

41  And  they  feared  exceeding- 
ly, and  said  one  to  another,  What 
manner  of  man  is  this,  that  even 
the  wind  and  the  sea  obey  him  ? 

V.— 2.  TJu  tombs  were  usually  caverns, 
natural  or  artificial,  in  the  soft  limestone 
rock.  A  man.  Matthew  speaks  of  two. 
Probably  one  was  far  more  conspicuous 

than  the  other. 9.  What  is  thy  name  ? 

i.  e.,  the  man's  name.     The  man  and  the 


CHAPTER  V. 

AND  they  came  over  unto  the 
other  side  of  the  sea,  into  the 
country  of  the  Gadarenes. 

2  And  when  he  was  come  out 
of  the  ship,  immediately  there  met 
him  out  of  the  tombs  a  man  with 
an  unclean  spirit, 

3  Who  had  his  dwelling  among 
the  tombs ;  and  no  man  could  bind 
him,  no,  not  with  chains : 

4  Because  that  he  had  been 
often  bound  with  fetters  and 
chains,  and  the  chains  had  been 
plucked  asunder  by  him,  and  the 
fetters  broken  in  pieces :  neither 
could  any  man  tame  him. 

5  And  always,  night  and  day, 
he  was  in  the  mountains,  and  in 
the  tombs,  crying,  and  cutting 
himself  with  stones. 

6  But  when  he  saw*  Jesus  afar 
off,  he  ran  and  worshipped  him, 

7  And  cried  with  a  loud  voice, 
and  said,  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most 
high  God  ?  I  adjure  thee  by  God, 
that  thou  torment  me  not. 

8  (For  he  said  unto  him,  Come 
out  of  the  man,  thou  unclean  spir- 
it.) 

9  And  he  asked  him,  What  is 
thy  name  ?  And  he  answered, 
saying,  My  name  is  Legion :  for 
we  are  many. 

10  And  he  besought  him  much 
that  he  would  not  send  them  away 
out  of  the  country. 

11  Now  there  was  there  high 

devils  are  so  united,  that  the  man  an- 
swers (or  the  devils  through  him),  "My 
name  is  Legion,  for  we  are  many."  Le- 
gion, the  name  for  a  Roman  army  divi- 
sion, is  used  for  a  multitude. 10.  He 

besought  him,  i.  e.,  the  man  besought 


86 


MARK. 


unto  the  mountains  a  great  herd 
of  swine  feeding. 

12  And  all  the  devils  besought 
him,  saying,  Send  us  into  the 
swine,  that  we  may  enter  into 
them. 

13  And  forthwith  Jesus  gave 
them  leave.  And  the  unclean 
spirits  went  out,  and  entered  into 
the  swine  ;  and  the  herd  ran  vio- 
lently down  a  steep  place  into  the 
sea,  (they  were  about  two  thou- 
sand,) and  were  choked  in  the  sea. 

14  And  they  that  fed  the  swine 
fled,  and  told  it  in  the  city,  and  in 
the  country.  And  they  went  out 
to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus, 
and  see  him  that  was  possessed 
with  the  devil,  and  had  the  legion, 
sitting,  and  clothed,  and  in  his 
right  mind*  and  they  were  afraid. 

16  And  they  that  saw  it  told 
them  how  it  befell  to  him  that 
was  possessed  with  the  devil,  and 
also  concerning  the  swine. 

17  And  they  began  to  pray  him 
to  depart  out  of  their  coasts. 

18  And  when  he  was  come  into 
the  ship,  he  that  had  been  possess- 
ed with  the  devil  prayed  him  that 
he  might  be  with  him. 

19  Howbeit  Jesus  suffered  him 
not,  but  saith  unto  him,  Go  home 
to  thy  friends,  and  tell  them  how 
great  things  the  Lord  hath  done 
for  thee,  and  hath  had  compassion 
on  thee. 

20  And  he  departed,  and  began 
to  publish  in  Decapolis  how  great 

Christ. 19.  Tell  them.  As  this  mira- 
cle did  not  occur  near  our  Lord's  home 
in  Galilee  (where  they  wished  to  make 
him  a  king,  and  where  he  therefore  pre- 
vented any  exciting  demonstrations),  he 


things  Jesus  had  done  for  him : 
and  all  men  did  marvel. 

21  And  when  Jesus  was  passed 
over  again  by  ship  unto  the  other 
side,  much  people  gathered  unto 
him  ;  and  he  was  nigh  unto  the  sea. 

22  And,  behold,  there  cometh 
one  of  the  rulers  of  the  syna- 
gogue, Jairus  by  name ;  and  when 
he  saw  him,  he  fell  at  his  feet, 

23  And  besought  him  greatly, 
saying,  My  little  daughter  lieth  at 
the  point  of  death :  /  pray  thee, 
come  and  lay  thy  hands  on  her, 
that  she  may  be  healed ;  and  she 
shall  live. 

24  And  Jesus  went  with  him ; 
and  much  people  followed  him, 
and  thronged  him. 

25  And  a  certain  woman,  which 
had  an  issue  of  blood  twelve  years, 

26  And  had  suffered  many 
things  of  many  physicians,  and 
had  spent  all  that  she  had,  and 
was  nothing  bettered,  but  rather 
grew  worse, 

27  When  she  had  heard*  of 
Jesus,  came  in  the  press  behind, 
and  touched  his  garment. 

28  For  she  said,  if  I  may  touch 
but  his  clothes,  I  shall  be  whole. 
,  29  And  straightway  the  foun- 
tain of  her  blood  was  dried  up ; 
and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately 
knowing  in  himself  that  virtue 
had  gone  out  of  him,  turned  him 
about  in  the  press,  and  said,  Who 
touched  my  clothes  ? 

permits  its  publication.     See  on  Matt. 

viii.  4. 20.  Decapolis.  See  on  Matt. 

iv.  25. 30.  Virtue.    Better,  "mira-' 

cle,"  as  the  word  is  elsewhere  translated, 
as  in  Mark  ix.  39.     The  whole  phrase  is, 


MARK. 


'87 


31  And  his  disciples  said  unto 
him,  Thou  seest  the  multitude 
thronging  thee,  and  sayest  thou, 
Who  touched  me  ? 

32  And  he  looked  round  about 
to  see  her  that  had  done  this  thing. 

33  But  the  woman  fearing  and 
trembling,  knowing  what  was  done 
in  her,  came  and  fell  down  before 
him,  and  told  him  all  the  truth. 

34  And  he  said  unto  her, 
Daughter,  thy  faith  hath  made 
thee  whole ;  go  in  peace,  and  be 
whole  of  thy  plague. 

35  While  he  yet  spake,  there 
came  from  the  ruler  of  the  syna- 
gogue's house  certain  which  said, 
Thy  daughter  is  dead;  why 
troublest  thou  the  Master  any 
further  ? 

36  As  soon  as  Jesus  heard  the 
word  that  was  spoken,  he  saith 
unto  the  ruler  of  the  synagogue, 
Be  not  afraid,  only  believe. 

37  And  he  suffered  no  man  to 
follow  him,  save  Peter,  and 
James,  and  John  the  brother  of 
James. 

38  And  he  cometh  to  the  house 
of  the  ruler  of  the  synagogue,  and 
seeth  the  tumult,  and  them  that 
wept  and  wailed  greatly. 

39  And  when  he  was  come  in, 
he  saith  unto  them,  Why  make 
ye  this  ado,  and  weep  ?  the  dam- 
sel is  not  dead,  but  sleepeth. 

40  And  they  laughed  him  to 
scorn.  But  when  he  had  put  them 
all  out,  he  taketh  the  father  and 


"  And  Jesus,  immediately  knowing  [of 
course]  in  himself  the  miracle  which 
had  just  proceeded  from  himself."   So  in 

Luke  vi.   19  and  viii.  46. 35.  The 

Master.  Rather  "the  Teacher." 37. 

To  follow  him  into  the  ruler's  house. 


the  mother  of  the  damsel,  and 
them  that  were  with  him,  and 
entereth  in  where  the  damsel  was 

lying- 

41  And  he  took  the  damsel  by 
the  hand,  and  said  unto  her,  Ta- 
litha  cumi ;  which  is,  being  inter- 
preted, Damsel,  (I  say  unto  thee,) 
arise. 

42  And  straightway  the  damsel 
arose,  and  walked  ;  for  she  was  of 
the  age  of  twelve  years.  And  they 
were  astonished  with  a  great  as- 
tonishment. 

43  And  he  charged  them  strait- 
ly  that  no  man  should  know  it; 
and  commanded  that  something 
should  be  given  her  to  eat. 

CHAPTER  VI. 

AND  he  went  out  from  thence, 
and  came  into  his  own  coun- 
try ;   and  his  disciples  follow  him. 

2  And  when  the  sabbath  day 
was  come,  he  began  to  teach  in 
the  synagogue  :  and  many  hearing 
him  were  astonished,  saying,  From 
whence  hath  this  man  these 
things  ?  and  what  wisdom  is  this 
which  is  given  unto  him,  that  even 
such  mighty  works  are  wrought  by 
his  hands  ? 

3  Is  not  this  the  carpenter, 
the  son  of  Mary,  the  brother  of 
James,  and  Joses,  and  of  Juda, 
and  Simon  ?  and  are  not  his  sisters 
here  with  us  ?  And  they  were  of- 
fended at  him. 

4  But  Jesus  said  unto  them, 

(Luke  viii.  51.) 41.  Talitha-cumi.  The 

Syriac,  meaning  "  child,  arise." 

VI. — 1.  His  own  country.     See  on 

Matt.  xiii.  54. 3.  The  carpenter.     In 

Matt.  xiii.  55  "the  carpenter's  son."  He 
probably  worked  at  his  father's  trade. 


88 


MARK. 


A  prophet  is  not  without  honour, 
but  in  his  own  country,  and  among 
his  own  kin,  and  in  his  own  house. 

5  And  he  could  there  do  no 
mighty  work,  save  that  he  laid  his 
hands  upon  a  few  sick  folk,  and 
healed  them. 

6  And  he  marvelled  because  of 
their  unbelief.  And  he  went  round 
about  the  villages,  teaching. 

7  %  And  he  called  unto  him  the 
twelve,  and  began  to  send  them 
forth  by  two  and  two ;  and  gave 
them  power  over  unclean  spirits ; 

8  And  commanded  them  that 
they  should  take  nothing  for  their 
journey,  save  a  staff  only ;  no  scrip, 
no  bread,  no  money  in  their  purse  : 

9  But  be  shod  with  sandals  ; 
and  not  put  on  two  coats. 

10  And  he  said  unto  them,  In 
what  place  soever  ye  enter  into  a 
house,  there  abide  till  ye  depart 
from  that  place. 

11  And  whosoever  shall  not 
receive  you,  nor  hear  you,  when 
ye  depart  thence,  shake  off  the 
dust  under  your  feet  for  a  testi- 
mony against  them.  Verily  I  say 
unto  you,  It  shall  be  more  toler- 
able for  Sodom  and  Gomorrah  in 
the  day  of  judgment,  than  for  that 
city. 

12  And  they  went  out,  and 
preached  that  men  should  repent. 

Offended.   See  on  Matt.  v.  29. 8.  Save 

a  staff  only.  Matthew  and  Luke  say 
that  the  apostles  were  not  to  provide  or 
take  staves.  Some  say  that  they  might 
take  them,  but  not  provide  them,  if  they 
did  not  already  possess  them ;  but  Luke 
contradicts  that  view.  Others  say  that 
they  could  take  one,  but  no  more  ;  but 
the  best  reading  in  Matthew  and  Luke 
has  "  staff  "  in  the  singular.  I  therefore 
reconcile  the  apparent  discrepancy  thus : 
M  Take  no  apparatus  for  your  journey, 


13  And  they  cast  out  many, 
devils,  and  anointed  with  oil  many 
that  were  sick,  and  healed  them. 

14  And  king  Herod  heard  of 
him ;  (for  his  name  was  spread 
abroad ;)  and  he  said,  That  John 
the  Baptist  was  risen  from  the 
dead,  and  therefore  mighty  works 
do  shew  forth  themselves  in  him. 

15  Others  said,  That  it  is  Elias. 
And  others  said,  That  it  is  a  pro- 
phet, or  as  one  of  the  prophets. 

16  But  when  Herod  heard 
thereof  he  said,  It  is  John,  whom 
I  beheaded :  he  is  risen  from  the 
dead. 

17  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and 
bound  him  in  prison  for  Herodias' 
sake,  his  brother  Philip's  wife; 
for  he  had  married  her. 

18  For  John  had  said  unto 
Herod,  It  is  not  lawful  for  thee 
to  have  thy  brother's  wife. 

19  Therefore  Herodias  had  a 
quarrel  against  him,  and  would 
have  killed  him ;  but  she  could 
not : 

20  For  Herod  feared  John, 
knowing  that  he  was  a  just  man 
and  a  holy,  and  observed  him  ;  and 
when  he  heard  him,  he  did  many 
things,  and  heard  him  gladly. 

21  And  when  a  convenient  day 
was  come,  that  Herod  on  his  birth- 

not  even  a  staff  (unless,  perhaps,  a  staff 
become  necessary  under  peculiar  emer- 
gencies)," reference  being  had  to  tem- 
porary weariness  or  lameness  caused  by 
long  walking.     Scrip.    On  Matt.  x.  30. 

9.  Not  pict  on  two  coats,  or  tunics, 

at  different  times,  taking  one  with  them 
for  a  change. 1 4.  Shew  forth  them- 
selves in  him.     Rather  "energize"  or 

"work."    Herod.    On  Matt.  xiv.  1. 

17.  Herodias.      On   Matt.  xiv.   1. 

20.   And  when  he  heard  him  give  coun- 


MARK. 


89 


day  made  a  supper  to  his  lords, 
high  captains,  and  chief  estates  of 
Gralilee ; 

22  And  when  the  daughter  of 
the  said  Herodias  came  in,  and 
danced,  and  pleased  Herod  and 
them  that  sat  with  him,  the  king 
said  unto  the  damsel,  Ask  of  me 
whatsoever  thou  wilt,  and  I  will 
give  it  thee. 

23  And  he  sware  unto  her, 
Whatsoever  thou  shalt  ask  of  me, 
I  will  give  it  thee,  unto  the  half 
of  my  kingdom. 

24  And  she  went  forth,  and  said 
unto  her  mother,  ^Yhat  shall  I 
ask  ?  And  she  said,  The  head  of 
John  the  Baptist. 

25  And  she  came  in  straight- 
way with  haste  unto  the  king,  and 
asked,  saying,  I  will  that  thou  give 
me  by  and  by  in  a  charger  the 
head  of  John  the  Baptist. 

26  And  the  king  was  exceeding 
sorry  ;  yet  for  his  oath's  sake,  and 
for  their  sakes  which  sat  with  him, 
he  would  not  reject  her. 

27  And  immediately  the  king 
sent  an  executioner,  and  command- 
ed his  head  to  be  brought :  and  he 
went  and  beheaded  him  in  the 
prison, 

28  And  brought  his  head  in  a 
charger,  and  gave  it  to  the  dam- 
sel ;  and  the  damsel  gave  it  to  her 
mother. 

29  And  when  his  disciples 
heard  of  it}  they  came  and  took 
up  his  corpse,  and  laid  it  in  a 
tomb. 

30  And  the  apostles  gathered 
themselves  together  unto  Jesus, 

sel,  he  did  many  things  in  pursuance 
thereof.  Observed  should  be  "preser- 
ved."  30.  This  verse  is  closely  con- 


and  told  him  all  things,  both  what 
they  had  done,  and  what  they  had 
taught. 

31  And  he  said  unto  them, 
Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  a  while  :  for 
there  were  many  coming  and  go- 
ing, and  they  had  no  leisure  so 
much  as  to  eat. 

32  And  they  departed  into  a 
desert  place  by  ship  privately. 

33  And  the  people  saw  them 
departing,  and  many  knew  him, 
and  ran  afoot  thither  out  of  all 
cities,  and  outwent  them,  and  came 
together  unto  him. 

34  And  Jesus,  when  he  came 
out,  saw  much  people,  and  was 
moved  with  compassion  toward 
them,  because  they  were  as  sheep 
not  having  a  shepherd :  and  he 
began  to  teach  them  many  things. 

35  And  when  the  day  was  now 
far  spent,  his  disciples  came  unto 
him,  and  said,  This  is  a  desert 
place,  and  now  the  time  is  far 
passed  : 

36  Send  them  away,  that  they 
may  go  into  the  country  round 
about,  and  into  the  villages,  and 
buy  themselves  bread :  for  they 
have  nothing  to  eat. 

37  He  answered  and  said  unto 
them,  Give  ye  them  to  eat.  And 
they  say  unto  him,  Shall  we  go 
and  buy  two  hundred  pennyworth 
of  bread,  and  give  them  to  eat  ? 

38  He  saith  unto  them,  How 
many  loaves  have  ye  ?  go  and  see. 
And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39  And  he  commanded  them  to 


-31.  See    on 


nected  with  ver.    13.- 

Matt.  xiv.  13,  &c,  for  illustration  of 

this  narrative. 


90 


MARK. 


make  all  sit  down  by  companies 
upon  the  green  grass. 

40  And  they  sat  down  in  ranks, 
by  hundreds,  and  by  fifties. 

41  And  when  he  had  taken  the 
five  loaves  ancl  the  two  fishes,  he 
looked  up  to  heaven,  and  blessed, 
and  brake  the  loaves,  and  gave 
them  to  his  disciples  to  set  before 
them ;  and  the  two  fishes  divided 
he  among  them  all. 

42  And  they  did  all  eat,  and 
were  filled. 

43  And  they  took  up  twelve 
baskets  full  of  the  fragments,  and 
of  the  fishes. 

44  And  they  that  did  eat  of 
the  loaves  were  about  five  thou- 
sand men. 

45  And  straightway  he  con- 
strained his  disciples  to  get  into 
the  ship,  and  to  go  to  the  other 
side  before  unto  Bethsaida,  while 
he  sent  away  the  people. 

46  And  when  he  had  sent  them 
away,  he  departed  into  a  mountain 
to  pray. 

47  And  when  even  was  come, 
the  ship  was  in  the  midst  of  the 
sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  in 
rowing ;  for  the  wind  was  contrary 
unto  them  :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto 
them,  walking  upon  the  sea,  and 
would  have  passed  by  them. 

49  But  when  they  saw  him 
walking  upon  the  sea,  they  sup- 
posed it  had  been  a  spirit,  and 
cried  out : 

50  For  they  all  saw  him,  and 
were  troubled.  And  immediately 
he  talked  with  them,  and  saith 

VII. — 1.  For  this  context,  see  on  Matt. 


unto  them,  Be  of  good  cheer :  it 
is  I ;  be  not  afraid. 

51  And  he  went  up  unto  them 
into  the  ship ;  and  the  wind  ceas- 
ed :  and  they  were  sore  amazed  in 
themselves  beyond  measure,  and 
wondered. 

52  For  they  considered  not  the 
miracle  of  the  loaves ;  for  their 
heart  was  hardened. 

53  And  when  they  had  passed 
over,  they  came  into  the  land  of 
Gennesaret,  and  drew  to  the  shore. 

54  And  when  they  were  come 
out  of  the  ship,  straightway  they 
knew  him, 

55  And  ran  through  that  whole 
region  round  about,  and  began  to 
carry  about  in  beds  those  that 
were  sick,  where  they  heard  he 
was. 

56  And.  whithersoever  he  en- 
tered, into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the 
streets,  and  besought  him  that 
they  might  touch  if  it  were  but 
the  border  of  his  garment :  and  as 
many  as  touched  him  were  made 
whole. 

CHAPTER  VII. 

THEN  came  together  unto  him 
the  Pharisees,  and  certain  of 
the  scribes,  which  came  from  Jeru- 
salem. 

2  And  when  they  saw  some  of 
his  disciples  eat  bread  with  defi- 
led, that  is  to  say,  with  unwashen 
hands,  they  found  fault. 

3  For  the  Pharisees,  and  all 
the  Jews,  except  they  wash  their 
hands  oft,  eat  not,  holding  the  tra- 
dition of  the  elders. 

xv. 9.  Full  well.   Ironically  used. 


MARK. 


91 


4  And  when  they  come  from  the 
market,  except  they  wash,  they 
eat  not.  And  many  other  things 
there  be,  which  they  have  received 
to  hold,  as  the  washing  of  cups, 
and  pots,  brazen  vessels,  and  of 
tables. 

5  Then  the  Pharisees  and 
scribes  asked  him,  Why  walk  not 
thydisciple3  according  to  the  tra- 
dition of  the  elders,  but  eat  bread 
with  unwashen  hands  ? 

6  He  answered  and  said  unto 
them,  Well  hath  Esaias  prophe- 
sied of  you  hypocrites,  as  it  is 
written,  This  people  honoureth 
me  with  their  lips,  but  their  heart 
is  far  from  me. 

7  Howbeit  in  vain  do  they  wor- 
ship me,  teaching  for  doctrines 
the  commandments  of  men. 

8  For  laying  aside  the  com- 
mandment of  G-od,  ye  hold  the 
tradition  of  men,  as  the  washing 
of  pots  and  cups  :  and  many  other 
such  like  things  ye  do. 

9  And  he  said  unto  them,  Full 
well  ye  reject  the  commandment 
of  Grod,  that  ye  may  keep  your 
own  tradition. 

10  For  Moses  said,  Honour  thy 
father  and  thy  mother  ;  and,  Who- 
so curseth  father  or  mother,  let 
him  die  the  death  : 

11  But  ye  say,  If  a  man  shall 
say  to  his  father  or  mother,  It  is 
Corban,  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  pro- 
fited by  me  ;  he  shall  be  free. 

12  And  ye  suffer  him  no  more 
to  do  aught  for  his  father  or  his 
mother ; 

13  Making  the  word  of  God  of 
none  effect  through  your  tradition, 

11.  Corban.     A  Hebrew  word  meaning 


which   ye   have   delivered :    and 
many  such  like  things  do  ye. 

14  %  And  when  he  had  called 
all  the  people  unto  him,  he  said 
unto  them,  Hearken  unto  me 
every  one  of  you,  and  understand  : 

15  There  is  nothing  from  with- 
out a  man,  that  entering  into  him 
can  defile  him  :  but  the  things 
which  come  out  of  him,  those  are 
they  that  defile  the  man. 

16  If  any  man  have  ears  to 
hear,  let  him  hear. 

17  And  when  he  was  entered 
into  the  house  from  the  people, 
his  disciples  asked  him  concerning 
the  parable. 

18  And  he  saith  unto  them, 
Are  ye  so  without  understanding 
also?  Do  ye  not  perceive,  that 
whatsoever  thing  from  without 
entereth  into  the  man,  it  cannot 
defile  him ; 

19  Because  it  entereth  not  into 
his  heart,  but  into  the  belly,  and 
goeth  out  into  the  draught,  purg- 
ing all  meats  ? 

20  And  he  said,  That  which 
cometh  out  of  the  man,  that  de- 
fileth  the  man. 

21  For  from  within,  out  of 
the  heart  of  men,  proceed  evil 
thoughts,  adulteries,  fornications, 
murders, 

22  Thefts,  covetousness,  wick- 
edness, deceit,  lasciviousness,  an 
evil  eye,  blasphemy,  pride,  foolish- 
ness : 

23  All  these  evil  things  come 
from  within,  and  defile  the  man. 

24  %  And  from  thence  he 
arose,  and  went  into  the  borders 
of  Tyre  and  Sidon,  and  entered 
into  a  house,  and  would  have  no 

"  offering." 19.  Purging  all  meats. 


92 


MARK. 


man  know  it:  but  he  could  not 
be  hid. 

25  For  a  certain  woman,  whose 
young  daughter  had  an  unclean 
spirit,  heard  of  him,  and  came  and 
fell  at  his  feet : 

26  The  woman  was  a  Greek, 
a  Syrophenician  by  nation ;  and 
she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her 
daughter. 

27  But  Jesus  said  unto  her, 
Let  the  children  first  be  filled :  for 
it  is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said 
unto  him,  Yes,  Lord  :  yet  the  dogs 
under  the  table  eat  of  the  child- 
ren's crumbs. 

29  And  he  said  unto  her,  For 
this  saying  go  thy  way ;  the  devil 
is  gone  out  of  thy  daughter. 

30  And  when  she  was  come  to 
her  house,  she  found  the  devil 
gone  out,  and  her  daughter  laid 
upon  the  bed. 

31  *ff  And  again,  departing  from 
the  coasts  of  Tyre  and  Sidon,  he 
came  unto  the  sea  of  Galilee, 
through  the  midst  of  the  coasts  of 
Decapolis. 

32  And  they  bring  unto  him 
one  that  was  deaf,  and  had  an  im- 
pediment in  his  speech ;  and  they 
beseech  him  to  put  his  hand  upon 
him. 

33  And  he  took  him  aside  from 
the  multitude,  and  put  his  fingers 

i.  e.,  this  physiological  process  making 

all  food  equally  pure. 31.  Decapolis. 

On  Matt.  iv.  25. 33.  Spit.    Compare 

viii.  23. 34.  Ephphatha.     A  Syro- 

Chaldee  word.  The  Syro-Chaldee  was 
the  ordinary  language  of  Palestine  in 
the  time  of  our  Saviour.  The  Hebrew 
(strictly  so  called)  had  become  a  dead 


into  his  ears,  and  he  spit,  and 
touched  his  tongue ; 

34  And  looking  up  to  heaven, 
he  sighed,  and  saith  unto  him, 
Ephphatha,  that  is,  Be  opened. 

35  And  straightway  his  ears 
were  opened,  and  the  string  of  his 
tongue  was  loosed,  and  he  spake 
plain. 

36  And  he  charged  them  that 
they  should  tell  no  man  :  but  the 
more  he  charged  them,  so  much 
the  more  a  great  deal  they  pub- 
lished it ;  • 

37  And  were  beyond  measure 
astonished,  saying,  He  hath  done 
all  things  well :  he  maketh  both 
the  deaf  to  hear,  and  the  dumb  to 
speak. 

CHAPTER  VIII. 

IN  those  days  the  multitude  being 
very  great,  and  having  nothing 
to  eat,  Jesus  called  his  disciples 
unto  him,  and  saith  unto  them, 

2  I  have  compassion  on  the 
multitude,  because  they  have  now 
been  with  me  three  days,  and 
have  nothing  to  eat : 

3  And  if  I  send  them  away 
fasting  to  their  own  houses,  they 
will  faint  by  the  way  :  for  divers 
of  them  came  from  far. 

4  And  his  disciples  answered 
him,  From  whence  can  a  man  sat- 
isfy these  men  with  bread  here  in 
the  wilderness  ? 

language  among  the  people.  But  the 
Syro-Chaldee  is  often  called  Hebrew,  as 
the  language  of  the  Hebrews,  as,  for 

example,  Acts  xxi.  40. 35.  String. 

Rather  "bond"  or  "fastening." 

VIII. — 1.  Compare  the  account  of 
the  feeding  the  four  thousand  in  Matt. 
xv.  and  the  notes  upon  that  narrative. 


MARK. 


93 


5  And  he  asked  them,  How 
many  loaves  have  ye  ?  And  they 
said)  Seven. 

6  And  he  commanded  the  peo- 
ple to  sit  down  on  the  ground  :  and 
he  took  the  seven  loaves,  and  gave 
thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them ;  and 
they  did  set  them  before  the  people. 

7  And  they  had  a  few  small 
fishes :  and  he  blessed,  and  com- 
manded to  set  them  also  before 
them. 

8  So  they  did  eat,  and  were 
filled :  and  they  took  up  of  the 
broken  meat  that  was  left  seven 
baskets. 

9  And  they  that  had  eaten 
were  about  four  thousand :  and 
he  sent  them  away. 

10  T  And  straightway  he  en- 
tered into  a  ship  with  his  dis- 
ciples, and  came  into  the  parts  of 
Dalmanutha. 

11  And  the  Pharisees  came 
forth,  and  began  to  question  with 
him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his 
spirit,  and  saith,  Why  doth  this 
generation  seek  after  a  sign  ? 
verily  I  say  unto  you,  There  shall 
no  sign  be  given  unto  this  genera- 
tion. 

13  And  he  left  them,  and  en- 


5.  Seven.     Matthew  adds,  "  And  a 

few  little  fishes."    They  are  mentioned 

below  in  ver.  f7. 10.  Dalmanutha. 

We  see,  by  comparing  this  passage  with 
Matt.  xv.  39,  that  Dalmanutha  was  a  name 
given  to  the  region  about  Magdala  and 
the  plain  of  Gennesaret  on  the  west  side 
of  the  sea  of  Galilee.  The  meaning  of 
the  name  is  not  clear.  It  occurs  only 
here. 11.  Pharisees.    See  on  Matt. 


tering  into  the  ship  again  departed 
to  the  other  side. 

14  IT  Now  the  disciples  had  for- 
gotten to  take  bread,  neither  had 
they  in  the  ship  with  them  more 
than  one  loaf. 

15  And  he  charged  them,  say- 
ing, Take  heed,  beware  of  the 
leaven  of  the  Pharisees,  and  <?/tho 
leaven  of  Herod. 

16  And  they  reasoned  among 
themselves,  saying,  It  is  because 
we  have  no  bread. 

17  And  when  Jesus  knew  it, 
he  saith  unto  them,  Why  reason 
ye,  because  ye  have  no  bread  ? 
perceive  ye  not  yet,  neither  under- 
stand ?  have  ye  your  heart  yet 
hardened  ? 

18  Having  eyes,  see  ye  not  ? 
and  having  ears,  hear  ye  not  ? 
and  do  ve  not  remember  ? 

19  When  I  brake  the  five  loaves 
among  five  thousand,  how  many 
baskets  full  of  fragments  took  ye 
up  ?  They  say  unto  him,  Twelve. 

20  And  when  the  seven  among 
four  thousand,  how  many  baskets 
full  of  fragments  took  ye  up  ? 
And  they  said,  Seven. 

21  And  he  said  unto  them, 
How  is  it  that  ye  do  not  under- 
stand ? 

22  IT  And  he  cometh  to  Beth- 
saida ;  and   they   bring   a   blind 


and 
e., 


iii.  tI. 14.  Compare  Matt,  xvi 

the  note3  there. 15.  Herod,  i. 

Herod  Antipas.  See  on  Matt.  xiv.  1. 
22.  Bethsaida.  This  is  not  the  Beth- 
saida  of  Matt.  xi.  21,  which  was  on  the 
west  side  of  the  sea  of  Galilee,  but  an- 
other town  standing  on  the  east  bank  of 
the  Jordan  near  where  it  enters  the  sea. 
It  belonged  to  Philip's  tetrarchy,  and 
was  in  Lower  Gaulonitis,  not  in  Galilee. 


94 


MARK. 


man  unto  him,  and  besought  him 
to  touch  him. 

23  And  he  took  the  blind  man 
by  the  hand,  and  led  him  out  of 
the  town ;  and  when  he  had  spit 
on  his  eyes,  and  put  his  hands 
upon  him,  he  asked  him  if  he  saw 
aught. 

24  And  he  looked  up,  and  said, 
I  see  men  as  trees,  walking. 

25  After  that  he  put  his  hands 
again  upon  his  eyes,  and  made 
him  look  up ;  and  he  was  restored, 
and  saw  every  man  clearly. 

26  And  he  sent  him  away  to 
his  house,  saying,  Neither  go  into 
the  town,  nor  tell  it  to  any  in  the 
town. 

27  "ff  And  Jesus  went  out,  and 
his  disciples,  into  the  towns  of 
Cesarea  Philippi :  and  by  the  way 
he  asked  his  disciples,  saying  unto 
them,  Whom  do  men  say  that  I 
am  ? 

28  And  they  answered,  John 
the  Baptist :  but  some  say,  Elias ; 
and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them, 
But  whom  say  ye  that  I  am  ? 
And  Peter  answereth  and  saith 
unto  him,  Thou  art  the  Christ. 

30  And  he  charged  them  that 
they  should  tell  no  man  of  him. 

31  And  he  began  to  teach  them, 
that  the  Son  of  man  must  suffer 
many  things,  and  be  rejected  of 
the  elders,  and  of  the  chief  priests, 
and  scribes,  and  be  killed,  and 
after  three  days  rise  again. 

32  And  he  spake  that   saying 

It  bore  also  the  name  of  Julias  in  honour 

of  the  daughter  of  Augustus. 24.  As 

trees,  walking.     This  shows  that  he  had 

not  been  born   blind. 27.    Cesarea 

Philippi.   On  Matt.  xvi.  13. 30.  See 


openly.  And  Peter  took  him,  and 
began  to  rebuke  him. 

33  But  when  he  had  turned 
about  and  looked  on  his  disciples, 
he  rebuked  Peter,  saying,  Get 
thee  behind  me,  Satan :  for  thou 
savourest  not  the  things  that  be 
of  God,  but  the  things  that  be  of 
men. 

34  If  And  when  he  had  called 
the  people  unto  him  with  his  dis- 
ciples also,  he  said  unto  them, 
Whosoever  will  come  after  me, 
let  him  deny  himself,  and  take  up 
his  cross,  and  follow  me  : 

35  For  whosoever  will  save  his 
life  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  my  sake  and 
the  gospel's,  the  same  shall  save 
it. 

36  For  what  shall  it  profit  a 
man,  if  he  shall  gain  the  whole1 
world,  and  lose  his  own  soul  ? 

37  Or  what  shall  a  man  give 
in  exchange  for  his  soul  ? 

38  Whosoever  therefore  shall 
be  ashamed  of  me  and  of  my  words, 
in  this  adulterous  and  sinful  gen- 
eration, of  him  also  shall  the  Son 
of  man  be  ashamed,  when  h%com- 
eth  in  the  glory  of  his  Father  with 
the  holy  angels. 

CHAPTER  IX. 

AND  he  said  unto  them,  Verily 
I  say  unto  you,  That  there  be 
some  of  them  that  stand  here, 
which  shall  not  taste  of  death,  till 
they  have  seen  the  kingdom  .of 
God  come  with  power. 

Matt.  xvi.  20,  &c.,  for  notes  on  the  rest 
of  this  chapter. 

IX.— 1.  See  on  Matt.  xvi.  28. 2.  For 

notes  on  this  chapter,  see  the  parallel  pas- 
sages in  Matt.  xvii. 17.  Hath  a  dumb 


MARK. 


95 


2  T  And  after  six  days  Jesus 
taketh  with  him  Peter,  and  James, 
and  John,  and  leadeth  them  up 
into  a  high  mountain  apart  by 
themselves :  and  he  was  trans- 
figured before  them. 

3  And  his  raiment  became  shi- 
ning, exceeding  white  as  snow  •,  so 
as  no  fuller  on  earth  can  white 
them. 

4  And  there  appeared  unto 
them  Elias  with  Moses  :  and  they 
were  talking  with  Jesus. 

5  And  Peter  answered  and  said 
to  Jesus,  Master,  it  is  good  for  us 
to  be  here  :  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias. 

6  For  he  wist  not  what  to  say  j 
for  they  were  sore  afraid. 

7  And  there  was  a  cloud  that 
overshadowed  them  :  and  a  voice 
came  out  of  the  cloud,  saying, 
This  is  my  beloved  Son  :  hear  him. 

8  And  suddenly,  when  they  had 
looked  round  about,  they  saw  no 
man  any  more,  save  Jesus  only 
with  themselves. 

9  And  as  they  came  down  from 
the  mountain,  he  charged  them 
that  they  should  tell  no  man  what 
things  they  had  seen,  till  the  Son 
of  man  were  risen  from  the  dead. 

10  And  they  kept  that  saying 
with  themselves,  questioning  one 
with  another  what  the  rising  from 
the  dead  should  mean. 

11  %  And  they  asked  him,  say- 
ing, Why  say  the  scribes  that 
Elias  must  first  come  ? 

12  And  he  answered  and  told 
them,  Elias  verily  cometh  first, 
and  restoreth  all  things ;  and  how 

spirit,  i.  e.,  an  evil  spirit  making  him 


it  is  written  of  the  Son  of  man, 
that  he  must  suffer  many  things, 
and  be  set  at  nought. 

13  But  I  say  unto  you,  That 
Elias  is  indeed  come,  and  they 
have  done  unto  him  whatsoever 
they  listed,  as  it  is  written  of  him. 

14  %  And  when  he  came  to  his 
disciples,  he  saw  a  great  multitude 
about  them,  and  the  scribes  ques- 
tioning with  them. 

15  And  straightway  all  the 
people,  when  they  beheld  him, 
were  greatly  amazed,  and  run- 
ning to  him  saluted  him. 

16  And  he  asked  the  scribes, 
What  question  ye  with  them  ? 

17  And  one  of  the  multitude 
answered  and  said,  Master,  I  have 
brought  unto  thee  my  son,  which 
hath  a  dumb  spirit  ; 

18  And  wheresoever  he  taketh 
him,  he  teareth  him ;  and.  he 
foameth  and  gnasheth  with  his 
teeth,  and  pineth  away  :  and  I 
spake  to  thy  disciples  that  they 
should  cast  him  out,*  and  they 
could  not. 

19  He  answereth  him,  and 
saith,  0  faithless  generation,  how 
long  shall  I  be  with  you  ?  how 
long  shall  I  suffer  you  ?  bring 
him  unto  me. 

20  And  they  brought  him  un- 
to him  :  and  when  he  saw  him, 
straightway  the  spirit  tare  him  ; 
and  he  fell  on  the  ground,  and 
wallowed  foaming. 

21  And  he  asked  his  father, 
How  long  is  it  ago  since  this 
came  unto  him  ?  And  he  said, 
Of  a  child. 

22  And  ofttimes  it  hath  cast 


dumb. 18.  Pineth,  i.  e.,  wasteth. 


96 


MARK. 


him  into  the  fire,  and  into  the 
waters,  to  destroy  him :  but  if 
thou  canst  do  any  thing,  have 
compassion  on  us,  and  help  us. 

23  Jesus  said  unto  him,  If  thou 
canst  believe,  all  things  are  pos- 
sible to  him  that  believeth. 

24  And  straightway  the  father 
of  the  child  cried  out,  and  said 
with  tears,  Lord,  I  believe  \  help 
thou  mine  unbelief. 

25  When  Jesus  saw  that  the 
people  came  running  together,  he 
rebuked  the  foul  spirit,  saying 
unto  him,  Thou  dumb  and  deaf 
spirit,  I  charge  thee,  come  out  of 
him,  and  enter  no  more  into  him. 

26  And  the  spirit  cried,  and 
rent  him  sore,  and  came  out  of 
him :  and  he  was  as  one  dead ; 
insomuch  that  many  said,  He  is 
dead. 

27  But  Jesus  took  him  by  the 
hand,  and  lifted  him  up  ;  and  he 
arose. 

28  And  when  he  was  come  into 
the  house,  his  disciples  asked  him 
privately,  Wiry  could  not  we  cast 
him  out  ? 

29  And  he  said  unto  them, 
This  kind  can  come  forth  by  noth- 
ing, but  by  prayer  and  fasting. 

30  If  And  '  tney  departed 
thence,  and  passed  through  Gali- 
lee ;  and  he  would  not  that  any 
man  should  know  it. 

31  For  he  taught  his  disciples, 
and  said  unto  them,  The  Son  of 
man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him  ; 
and  after  that  he  is  killed,  he 
shall  rise  the  third  day. 

32  But   they   understood   not 

32.  Understood  not.  Yet  they  surmised 
evil,  for  they  were  "exceeding  sorry" 


that  saying,  and  were  afraid  to 
ask  him. 

33  %  And  he  came  to  Caper- 
naum :  and  being  in  the  house  he 
asked  them,  What  was  it  that  ye 
disputed  among  yourselves  by  the 
way? 

34  But  they  held  their  peace  : 
for  by  the  way  they  had  disputed 
among  themselves,  who  should  he 
the  greatest. 

35  And  he  sat  down,  and  call- 
ed the  twelve,  and  saith  unto 
them,  If  any  man  desire  to  be 
first,  the  same  shall  be  last  of  all, 
and  servant  of  all. 

36  And  he  took  a  child,  and 
set  him  in  the  midst  of  them :  and 
when  he  had  taken  him  in  his 
arms,  he  said  unto  them, 

37  Whosoever  shall  receive  one 
of  such  children  in  my  name,  re- 
ceiveth  me  ;  and  whosoever  shall 
receive  me,  receiveth  not  me,  but 
him  that  sent  me. 

38  *f  And  John  answered  him, 
saying,  Master,  we  saw  one  cast- 
ing out  devils  in  thy  name,  and 
he  followeth  not  us ;  and  we  for- 
bade him,  because  he  followeth 
not  us. 

39  But  Jesus  said,  Forbid  him 
not :  for  there  is  no  man  which 
shall  do  a  miracle  in  my  name, 
that  can  lightly  speak  evil  of  me. 

40  For  he  that  is  not  against 
us  is  on  our  part. 

41  For  whosoever  shall  give 
you  a  cup  of  water  to  drink  in 
my  name,  because  ye  belong  to 
Christ,  verily  I  say  unto  you,  he 
shall  not  lose  his  reward. 

42  And  whosoever  shall  offend 

(Matt.  xvii.  23). 33.  He  asked  them. 

This  was  just  after  the  miraculous  pro- 


MARK. 


97 


o 


one  of  these  little  ones  that  believe 
in  me,  it  is  better  for  him  that  a 
millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the 
sea. 

43  And  if  thy  hand  offend  thee, 
cut  it  off :  it  is  better  for  thee  to 
enter  into  life  maimed,  than  hav- 
ing two  hands  to  go  into  hell,  into 
the  fire  that  never  shall  be  quench- 
ed: 

44  "Where  their  worm  dicth 
not,  and  the  fire  is  not  quenched. 

45  And  if  thy  foot  offend  thee, 
cut  it  off:  it  is  better  for  thee  to 
enter  halt  into  life,  than  having 
two  feet  to  be  cast  into-  hell,  into 
the  fire  that  never  slLall  be  quench- 
ed: 

46  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

47  And  if  thine  eye  offend 
thee,  pluck  it  out :  it  is  better 
for  thee  to  enter  into  the  kingdom 
of  God  with  one  eye,  than  having 
two  eyes  to  be  cast  into  hell  fire : 

48  Where  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

49  For  every  one  shall  be  salt- 
ed with  fire,  and  every  sacrifice 
shall  be  salted  with  salt. 

50  Salt  is  orood :  but  if  the  salt 
have  lost  his  saltness,  wherewith 
will  ye  season  it  ?  Have  salt  in 
yourselves,  and  have  peace  one 
with  another. 

vision  of  the  tribute-money  (Matt.  xvii. 
24-27).    See  Matt,  xviii.  for  notes  on  the 

rest  of  this  chapter. 44.    Wltere  their 

worm  dieth  not  and  the  fire  is  not  quench-? 
ed.  So  in  ver.  48.  This  is  a  quotation 
from  Isaiah  lxvi.  24.  The  picture  of  the 
place  of  eternal  torment  is  drawn  from 
the  scene  in  the  valley  of  Hinnom  south 
of  Jerusalem,  where  a  fire  was  constantly 
eon3uming  the  offal  from  the  temple,  and 
5 


CHAPTER  X. 

AND  he  arose  from  thence,  and 
cometh  into  the  coasts  of  Ju- 
dea  by  the  farther  side  of  Jor- 
dan :  and  the  people  resort  unto 
him  again  ;  and,  as  he  was  wont, 
he  taught  them  again. 

2  %  And  the  Pharisees  came 
to  him,  and  asked  him,  Is  it  law- 
ful for  a  man  to  put  away  Ms 
wife  ?  tempting  him. 

3  And  he  answered  and  said 
unto  them,  What  did  Moses  com- 
mand you  ? 

4  And  they  said,  Moses  suf- 
fered to  write  a  bill  of  divorce- 
ment, and  to  put  her  away. 

5  And  Jesus  answered  and  said 
unto  them,  For  the  hardness  of 
your  heart  he  wrote  you  this  pre- 
cept. 

6  But  from  the  beginning  of 
the  creation  God  made  them  male 
and  female. 

7  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
cleave  to  his  wife ; 

8  And  they  twain  shall  be  one 
flesh  :  so  then  they  are  no  more 
twain,  but  one  flesh. 

9  What  therefore  God  hath 
joined  together,  let  not  man  put 
asunder. 

10  And  in  the  house  his  disci- 
ples asked  him  again  of  the  same 
matter, 

where  worms  would  doubtless  abound 
among  the  refuse.- — 47.  Hell  fire.  See 
on  Matt,  v,  22.-=r-49.  The  connection 
seems  to  be  this :  u  Ye  must  make  great 
self-denial,  for  every  one  who  is  truly 
mine  must  be  purified  by  fiery  trials,  and 
that  is  the  salting  of  the  sacrifice.    Such 

salt  must  ye  have." 50.  See  on  Matt. 

v.  13. 

X. — 1.  See  on  Matt.  xix. 4   Moses. 


98 


MARK. 


11  And  he  saith  unto  them, 
Whosoever  shall  put  away  his 
wife,  and  marry  another,  commit- 
teth  adultery  against  her. 

12  And  if  a  woman  shall  put 
away  her  husband,  and  be  mar- 
ried to  another,  she  committeth 
adultery. 

13  %  And  they  brought  young 
children  to  him,  that  he  should 
touch  them ;  and  his  disciples  re- 
buked those  that  brought  them. 

14  But  when  Jesus  saw  it,  he 
was  much  displeased,  and  said 
unto  them,  Suffer  the  little  chil- 
dren to  come  unto  me,  and  forbid 
them  not ;  for  of  such  is  the  king- 
dom of  God. 

15  Verily  I  say  unto  you, 
Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child, 
he  shall  not  enter  therein. 

16  And  he  took  them  up  in 
his  arms,  put  his  hands  upon  them, 
and  blessed  them. 

17  %  And  when  he  was  gone 
forth  into  the  way,  there  came 
one  running,  and  kneeled  to  him, 
and  asked  him,  Good  Master, 
what  shall  I  do  that  I  may  inherit 
eternal  life  ? 

18  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  there 
is  none  good  but  one,  that  is,  God. 

19  Thou  knowest  the  com- 
mandments, Do  not  commit  adul- 
tery, Do  not  kill,  Do  not  steal, 
Do  not  bear  false  witness,  Defraud 
not,  Honour  thy  father  and  mo- 
ther. 

20  And  he  answered  and  said 

Deut.  xxiv.  1.  See  Matt.  xix.  for  notes  on 

this  context,  as  far  as  ver.  31. 13. 

Touch  them.  In  Matthew  "  put  his  hands 
ou  them  and  pray."    Compare  the  ac- 


unto  him,  Master,  all  these  have 
I  observed  from  my  youth. 

21  Then  Jesus  beholding  him 
loved  him,  and  said  unto  him, 
One  thing  thou  lackest :  go  thy 
way,  sell  whatsoever  thou  hast, 
and  give  to  the  poor,  and  thou 
shalt  have  treasure  in  heaven : 
and  come,  take  up  the  cross,  and 
follow  me. 

22  And  he  was  sad  at  that 
saying,  and  went  away  grieved: 
for  he  had  great  possessions. 

23  %  And  Jesus  looked  round 
about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of 
God! 

24  And  the  disciples  were  as- 
tonished at  his  words.  But  Je- 
sus answereth  again,  and  saith 
unto  them,  Children,  how  hard 
is  it  for  them  that  trust  in  riches 
to  enter  into  the  kingdom  of 
God! 

25  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 

26  And  they  were  astonished 
out  of  measure,  saying  among 
themselves,  Who  then  can  be  sa- 
ved ? 

27  And  Jesus  looking  upon 
them  saith,  With  men  it  is  impos- 
sible, but  not  with  God  :  for  with 
God  all  things  are  possible. 

28  ^[  Then  Peter  began  to  say 
unto  him,  Lo,  we  have  left  all, 
and  have  followed  thee. 

29  And   Jesus  answered   and 

count  in  Matthew. 19.  Defraud  not. 

This  seems  to  stand  for  the  10th  com- 
mandment, "  Thou  shalt  not  covet."  It 
is  not  mentioned  in  the  parallel  passages 


MARK. 


99 


said,  Verily  I  say  unto  you,  There 
is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  father,  or 
mother,  or  wife,  or  children,  or 
lands,  for  my  sake,  and  the  gos- 
pel's, 

30  .But  he  shall  receive  a  hun- 
dredfold now  in  this  time,  houses, 
and  brethren,  and  sisters,  and 
mothers,  and  children,  and  lands, 
with  persecutions ;  aud  in  the 
world  to  come  eternal  life. 

31  But  many  that  are  first  shall 
be  last ;  and  the  last  first. 

32  ^[  And  they  were  in  the 
way  going  up  to  Jerusalem  ;  and 
Jesus  went  before  them:  and 
they  were  amazed ;  and  as  they 
followed,  they  were  afraid.  And 
he  took  again  the  twelve,  and  be- 
gan to  tell  them  what  things 
should  happen  unto  him, 

33  Saying,  Behold,  we  go  up 
to  Jerusalem ;  and  the  Son  of 
man  shall  be  delivered  unto  the 
chief  priests,  and  unto  the  scribes  ; 
and  they  shall  condemn  him  to 
death,  and  shall  deliver  him  to 
the  Gentiles : 

34  And  they  shall  mock  him, 
and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill  him  ; 
and   the  third  day  he  shall  rise 


again. 


35  f  And  James  and  John, 
the  sons  of  Zebedee,  come  unto 
him,  saying,  Master,  we  would 
that  thou  shouldest  do  for  us 
whatsoever  we  shall  desire. 

36  And  he  said  unto  them, 
"What  would  ye  that  I  should  do 
for  you  ? 

of  Matthew  and  Luke. 21.  Take  up 

the  cross.     See  on  Matt.  x.  38. 30. 

Houses  and  brethren,  dec,  i.  e.,  the  equi- 


37  They  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on 
thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them, 
Ye  know  not  what  ye  ask :  can 
ye  drink  of  the  cup  that  I  drink 
of  ?  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  ? 

39  And  they  said  unto  him, 
We  can.  And  Jesus  said  unto 
them,  Ye  shall  indeed  drink  of 
the  cup  that  I  drink  of;  and  with 
the  baptism  that  I  am  baptized 
withal  shall  ye  be  baptized : 

40  But  to  sit  on  my  right  hand 
and  on  my  left  hand  is  not  mine 
to  give ;  but  it  shall  le  given  to  them 
for  whom  it  is  prepared. 

41  And  when  the  ten  heard  it, 
they  began  to  be  much  displeased 
with  James  and  John. 

42  But  Jesus  called  them  to 
him,  and  saith  unto  them,  Ye 
know  that  they  which  are  account- 
ed to  rule  over  the  Gentiles  exer- 
cise lordship  over  them  ;  and  their 
great  ones  exercise  authority  upon 
them. 

43  But  so  shall  it  not  be  among 
you :  but  whosoever  will  be  great 
among  you,  shall  be  your  minis- 
ter : 

44  And  whosoever  of  you  will 
be  the  chiefest,  shall  be  servant 
of  all. 

45  For  even  the  Son  of  man 
came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

46  %  And  they  came  to  Jeri- 
cho :  and  as  he  went  out  of  Jeri- 


valent  of  houses  and  brethren,  &c. 

32.  Amazed   at    his    venturing    again 
to  Jerusalem.     Comp.  on  Matt,  xix.  1, 


100 


MARK. 


cho  with  his  disciples  and  a  great 
number  of  people,  blind  Bartime- 
us,  the  son  of  Timeus,  sat  by  the 
highway  side  begging. 

47  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began 
to  cry  out,  and  say,  Jesus,  thou 
Son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that 
he  should  hold  his  peace  :  but  he 
cried  the  more  a  great  deal,  Thou 
Son  of  David,  have  mercy  on  me. 

49  And  Jesus  stood  still,  and 
commanded  him  to  be  called. 
And  they  call  the  blind  man,  say- 
ing unto  him,  Be  of  good  comfort, 
rise ;  he  calleth  thee. 

50  And  he,  casting  away  his 
garment,  rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and 
said  unto  him,  What  wilt  thou 
that  I  should  do  unto  thee  ?  The 
blind  man  said  unto  him,  Lord, 
that  I  might  receive  my  sight. 

52  And  Jesus  said  unto  him, 
G-o  thy  way  ;  thy  faith  hath  made 
thee  whole.  And  immediately  he 
received  his  sight,  and  followed 
Jesus  in  the  way. 

CHAPTER  XL 

AND  when  they  came  nigh  to 
Jerusalem,  unto  Bethphage 
and  Bethany,  at  the  mount  of  Ol- 
ives, he  sendeth  forth  two  of  his 
disciples, 

2  And  saith  unto  them,  Go 
your  way  into  the  village  over 
against  you :   and  as  soon  as  ye 

Afraid  of  the  consequences  of  his  visit 

to  Jerusalem. 33.   See  on  Matt.  xx. 

19,  and  for  this  context  see  notes  on 

Matt.    xx. 46.  Hie  son  of  Timeus. 

A  translation  of  the  Syro-Chaldee  Bar- 

timeus. 51.  Lord.     In  the  original 

it  is  u  Rabboni,"  the  same  word  of  rev- 


be  entered  into  it,  ye  shall  find  a 
colt  tied,  whereon  never  man  sat; 
loose  him,  and  bring  him. 

3  And  if  any  man  say  unto  you, 
Why  do  ye  this  ?  say  ye  that  the 
Lord  hath  need  of  him  ;  and 
straightway  he  will  send  him  hith- 
er. 

4  And  they  went  their  way, 
and  found  the  colt  tied  by  the 
door  without  in  a  place  where  two 
ways  met ;  and  they  loose  him. 

5  And  certain  of  them  that 
stood  there  said  unto  them,  What 
do  ye,  loosing  the  colt  ? 

6  And  they  said  unto  them 
even  as  Jesus  had  commanded : 
and  they  let  them  go. 

7  And  they  brought  the  colt  to 
Jesus,  and  cast  their  garments  on 
him  ;  and  he  sat  upon  him. 

8  And  many  spread  their  gar- 
ments in  the  way ;  and  others  cut 
down  branches  off  the  trees,  and 
strewed  them  in  the  way. 

9  And  they  that  went  before, 
and  they  that  followed,  cried,  say- 
ing, Hosanna ;  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord  : 

10  Blessed  be  the  kingdom  of 
our  father  David,  that  cometh  in 
the  name  of  the  Lord  :  Hosanna 
in  the  highest. 

1 1  And  Jesus  entered  into  Je- 
rusalem, and  into  the  temple : 
and  when  he  had  looked  round 
about  upon  all  things,  and  now 
the  eventide  was  come,  he  went 
out  into  Bethany  with  the  twelve. 

erence  used  by  Mary  Magdalene  at  the 
sepulchre  (John  xx.  16).  It  is  only 
found  in  these  two  passages.     It  strictly 

means  "Great  Teacher." 52.    And 

Jestis  said.  Matthew  states  that  he  also 
touched  his  eyes. 

XI. — 1.  Unto  Bethphage  and  Beth- 


MARK. 


101 


12  *|[  And  on  the  morrow, 
when  they  were  come  from  Beth- 
any, he  was  hungry : 

13  And  seeing  a  fig  tree  afar 
off  having  leaves,  he  came,  if  hap- 
ly he  might  find  any  thing  there- 
on :  and  when  he  came  to  it,  he 
found  nothing  but  leaves ;  for  the 
time  of  figs  was  not  yet. 

14  And  Jesus  answered  and 
said  unto  it,  No  man  eat  fruit  of 
thee  hereafter  for  ever.  And  his 
disciples  heard  it. 

15  T  And  they  come  to  Jeru- 
salem :  and  Jesus  went  into  the 
temple,  and  began  to  cast  out 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables 
of  the  money  changers,  and  the 
seats  of  them  that  sold  doves ; 

16  And  would  not  suffer  that 
any  man  should  carry  any  vessel 
through  the  temple. 

17  And  he  taught,  saying  unto 
them,  Is  it  not  written,  My  house 
shall  be  called  of  all  nations  the 
house  of  prayer  ?  but  ye  have 
made  it  a  den  of  thieves. 

18  And  the  scribes  and  chief 
priests  heard  #,  and  sought  how 
they  might  destroy  him  :  for  they 
feared  him,  because  all  the  people 
was  astonished  at  his  doctrine. 

19  And  when  even  was  come,  j 
he  went  out  of  the  city.  i 

20  %  And  in  the  morning,  as 
they  passed  by,  they  saw  the  fig  j 
tree  dried  up  from  the  roots. 

21  And  Peter  calling  to  re- 
membrance saith  unto  him,  Mas- 

any,  i.  e.,  in  the  region  of  those  villages.  ■  Comp.  Matt.  xxi.  2  and  Zech.  ix.  9.- 
See  on  Matt.  xxi.  1,  and  consult  Matt.     13.  For  the  time  of  figs  was  not  yet,  i.e., 
xxi.  for  notes  on  this  context  and  chap-    the  time  for  gathering  them  had  not  an  i- 

ter. 2.  A  colt  tied.     There  was  an    ved,  and,  therefore,  if  the  tree  had  been 

ass  (probably  its  mother)  with  the  colt.  |  fruitful,  it  would  have  exhibited  some. 


ter,  behold,  the  fig  tree  which  thou 
cursedst  is  withered  away. 

22  And  Jesus  answering  saith 
unto  them,  Have  faith  in  God. 

23  For  verily  I  say  unto  you, 
That  whosoever  shall  say  unto  this 
mountain,  Be  thou  removed,  and 
be  thou  cast  into  the  sea ;  and 
shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things 
which  he  saith  shall  come  to  pass ; 
he  shall  have  whatsoever  he  saith. 

2-1  Therefore  I  say  unto  you, 
What  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying, 
forgive,  if  ye  have  aught  against 
any  ;  that  your  Father  also  which 
is  in  heaven  may  forgive  you  your 
trespasses. 

26  But  if  ye  do  not  forgive, 
neither  will  your  Father  which  is 
in  heaven  forgive  your  trespass- 
es. 

27  %  And  they  come  again  to 
Jerusalem  :  and  as  he  was  walk- 
ing in  the  temple,  there  come  to 
him  the  chief  priests,  and  the 
scribes,  and  the  elders, 

28  And  say  unto  him,  By  what 
authority  doest  thou  these  things  ? 
and  who  gave  thee  this  authority 
to  do  these  things  ? 

29  And  Jesus  answered  and 
said  unto  them,  I  will  also  ask  of 
you  one  question,  and  answer  me, 
and  I  will  tell  you  by  what  au- 
thority I  do  these  things. 

30  The  baptism  of  John,  was 


102 


MARK. 


it  from  heaven,  or  of  men  ?  answer 
me. 

31  And  they  reasoned  with 
themselves,  saying,  If  we  shall 
say,  From  heaven ;  he  will  say, 
Why  then  did  ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of 
men  ;  they  feared  the  people  :  for 
all  men  counted  John,  that  he 
was  a  prophet  indeed. 

33  And  they  answered  and  said 
unto  Jesus,  We  cannot  tell.  And 
Jesus  answering  saith  unto  them, 
Neither  do  I  tell  you  by  what 
authority  I  do  these  things. 

CHAPTER  XII. 

AND  he  began  to  speak  unto 
them  by  parables.  A  certain 
man  planted  a  vineyard,  and  set  a 
hedge  about  it,  and  digged  a  place 
for  the  winefat,  and  built  a  tower, 
and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 

2  And  at  the  season  he  sent  to 
the  husbandmen  a  servant,  that 
he  might  receive  from  the  hus- 
bandmen of  the. fruit  of  the  vine- 
yard. 

3  And  they  caught  him,  and 
beat  him,  and  sent  him  away 
empty. 

4  And  again  he  sent  unto  them 
another  servant ;  and  at  him  they 
cast  stones,  and  wounded  him  in 
the  head,  and  sent  him  away 
shamefully  handled. 

5  And  again  he  sent  another ; 
and   him  they  killed,  and  many 

XII. — 1.  Digged  a  place  for  the  winc- 
'  fat.     Literally,  "  digged  a  wine-fat  (i.  e., 
wine-vat)."  Matthew  has  "  digged  a  wine- 
press."    The  vat  was  under  the  press  to 
receive    the    expressed    juice.     Conip 


others  ;  beating  some,  and  killing 
some. 

6  Having  yet  therefore  one 
son,  his  well  beloved,  he  sent  him 
also  last  unto  them,  saying,  They 
will  reverence  my  son. 

7  But  those  husbandmen  said 
among  themselves,  This  is  the 
heir;  come,  let  us  kill  him,  and 
the  inheritance  shall  be  ours. 

8  And  they  took  him,  and  killed 
him,  and  cast  him  out  of  the  vine- 
yard. 

9  What  shall  therefore  the  lord 
of  the  vineyard  do  ?  he  will  come 
and  destroy  the  husbandmen,  and. 
will  give  the  vineyard  unto  oth- 
ers. 

10  And  have  ye  not  read  this 
Scripture ;  The  stone  which  the 
builders  rejected  is  become  the 
head  of  the  corner  : 

11  This  was  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes  ? 

12  And  they  sought  to  lay  hold 
on  him,  but  feared  the  people ;  for 
they  knew  that  he  had  spoken  the 
parable  against  them  :  and  they 
left  him,  and  went  their  way. 

13  *f  And  they  send  unto  him 
certain  of  the  Pharisees  and  of  the 
Herodians,  to  catch  him  in  his 
words. 

14  And  when  they  were  come, 
•they   say   unto  him,  Master,  we 

know  that  thou  art  true,  and  car- 
est  for  no  man  ;  for  thou  regardest 
not  the  person  of  men,  but  teach- 
est  the  way  of  God  in  truth :  Is 

"  for"  succeeding  connects  the  sentences 
on  either  side.  They  sought  to  lay  hold 
on    him.     That    is,    the   chief    priests, 

scribes,  and  elders.  See  chap.  xi.  27. 

13.    Iliey.     See  last  note.     Pharisees 

1 2.   But  feared  I  and  of  the  Herodians.     See  on  Matt.  iii. 

the  people.    A  parenthetical  clause.  The  |  1  and  Matt.  xxii.  16.   See,  for  this  chap- 


Matt,   xxi. 


MARK. 


103 


it  lawful  to  give  tribute  to  Cesar, 
or  not  ? 

15  Shall  we  give,  or  shall  we 
not  give  ?  But  he,  knowing  their 
hypocrisy,  said  unto  them,  Why 
tempt  ye  me  ?  bring  me  a  penny, 
that  I  may  see  it. 

16  And  they  brought  it.  And 
he  saith  unto  them,  Whose  is  this 
image  and  superscription  ?  And 
they  said  unto  him,  Cesar's. 

17  And  Jesus  answering  said 
unto  them,  Render  to  Cesar  the 
things  that  are  Cesar's,  and  to 
God  the  things  that  are  God's. 
And  they  marvelled  at  him. 

18  ^T  Then  come  unto  him  the 
Sadducees,  which  say  there  is  no 
resurrection ;  and  they  asked  him, 
saying, 

19  Master,  Moses  wrote  unto 
us,  If  a  man's  brother  die,  and 
leave  his  wife  behind  him,  and  leave 
no  children,  that  his  brother 
should  take  his  wife,  and  raise  up 
seed  unto  his  brother. 

20  Now  there  were  seven  breth- 
ren :  and  the  first  took  a  wife,  and 
dying  left  no  seed. 

21  And  the  second  took  her, 
and  died,  neither  left  he  any  seed : 
and  the  third  likewise. 

22  And  the  seven  had  her,  and 
left  no  seed :  last  of  all  the  wo- 
man died  also. 

23  In  the  resurrection  there- 
fore, when  they  shall  rise,  whose 
wife  shall  she  be  of  them  ?  for  the 
seven  had  her  to  wife. 

2-4  And  Jesus  answering  said 


unto  them,  Do  ye  not  therefore 
err,  because  ye  know  not  the 
Scriptures,  neither  the  power  of 
God? 

25  For  when  they  shall  rise 
from  the  dead,  they  neither  marry, 
nor  are  given  in  marriage ;  but 
are  as  the  angels  which  are  in 
heaven. 

26  And  as  touching  the  dead, 
that  they  rise  ;  have  ye  not  read 
in  the  book  of  Moses,  how  in  the 
bush  God  spake  unto  him,  saying, 
I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob  ? 

27  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living  : 
ye  therefore  do  greatly  err. 

28  ^1  And  one  of  the  scribes 
came,  and  having  heard  them  rea- 
soning together,  and  perceiving 
that  he  had  answered  them  well, 
asked  him,  Which  is  the  first 
commandment  of  all  ? 

29  And  Jesus  answered  him, 
The  first  of  all  the  commandments 
is,  Hear,  O  Israel;  The  Lord  our 
God  is  one  Lord  : 

30  And  thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with 
all  thy  mind,  and  with  all  thy 
strength  :  this  is  the  first  com- 
mandment. 

31  And  the  second  is  like, 
namely  this,  Thou  shalt  love  thy 
neighbour  as  thyself.  There  is 
none  other  commandment  greater 
than  these. 


ter,  notes  on  Matt,  xxii 


the  accounts  of  Matthew  (xxii.  35), 
Luke  (xx.  39),  and  the  34th  verse  be- 
low, we  conclude  that  this  scribe  or 
lawyer  was  one  of  several  who  were  im- 
one  of  the  scribes  came.     By  comparing  |  pressed  by  a  sense  of    our    Saviour's 


—26.  In  the 
book  of  Moses,  how  in  the  bush.  Kather, 
"In  the  book  of  Moses,  in  the  passage 
regarding  the  bush,  how." 28.  And 


104 


MARK. 


32  And  the  scribe  said  unto 
liim,  Well,  Master,  thou  hast 
said  the  truth  :  for  there  is  one 
God ;  and  there  is  none  other  but 
he : 

33  And  to  love  him  with  all 
the  heart,  and  with  all  the  under- 
standing, and  with  all  the  soul, 
and  with  all  the  strength,  and  to 
love  his  neighbour  as  himself,  is 
more  than  all  whole  burnt  offer- 
ings and  sacrifices. 

34  And  when  Jesus  saw  that 
he  answered  discreetly,  he  said 
unto  him,  Thou  art  not  far  from 
the  kingdom  of  God.  And  no 
man  after  that  durst  ask  him  any 
question. 

85  %  And  Jesus  answered  and 
said,  while  he  taught  in  the  tem- 
ple, How  say  the  scribes  that 
Christ  is  the  son  of  David  ? 

36  For  David  himself  said  by 
the  Holy  Ghost,  The  Lord  said 
to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies 
thy  footstool. 

37  David  therefore  himself 
calleth  him  Lord ;  and  whence  is 
he  then  his  son  ?  And  the  common 
people  heard  him  gladly. 

38  IF  And  he  said  unto  them 
in  his  doctrine,  Beware  of  the 
scribes,  which  love  to  go  in  long 

truth. 32.  Tfwu  hast  said  the  truth ; 

for  there  is  one  God.   Eatber,  "  thou  hast 

said  truly  that  there  is  one  God." 

33.  His.    Better,  "one's." 37.  The 

common  people.     Literally    "the  great 

crowd." 38.    Long   clothing.     This 

is  but  one  word  in  the  original.  It  sig- 
nifies a  long  robe  worn  by  men  of  rank. 

, 39.     Uppermost    rooms.     Rather, 

"chief  couches,"  reference  being  had  to 
the  couches  on  which  the  ancients  reclin- 
ed at  meals,  in  which  were  recognized 
certain  gradations  of  honour. 40.  See 


clothing,  and  love  salutations  in 
the  marketplaces, 

39  And  the  chief  seats  in  the 
synagogues,  and  the  uppermost 
rooms  at  feasts  : 

40  Which  devour  widows' 
houses,  and  for  a  pretence  make 
long  prayers  :  these  shall  receive 
greater  damnation. 

41  %  And  Jesus  sat  over 
against  the  treasury,  and  beheld 
how  the  people  cast  money  into 
the  treasury  :  and  many  that  were 
rich  cast  in  much. 

42  And  there  came  a  certain 
poor  widow,  and  she  threw  in  two 
mites,  which  make  a  farthing. 

43  And  he  called  unto  him  his 
disciples,  and  saith  unto  them, 
Verily  I  say  unto  you,  That  this 
poor  widow  hath  cast  more  in, 
than  all  they  which  have  cast  into 
the  treasury  : 

44  For  all  they  did  cast  in  of 
their  abundance ;  but  she  of  her 
want  did  cast  in  all  that  she  had, 
even  all  her  living. 

CHAPTER  XIII. 

AND  as  he  went  out  of  the  tem- 
ple, one  of  his  disciples  saith 
unto  him,  Master,  see  what  man- 
ner of  stones  and  what  buildings 
are  here  ! 

on  Matt,  xxiii.  14. 41.  Treasury.  In 

one  of  the  buildings  of  the  temple. 
Comp.  chap.  xiii.  1.  How  the  people  cast 
money  into  the  treasury.  Rather,  "how 
the   crowd  (i.  e.,  the  common  people) 

cast  coppers  into  the  treasury." 42. 

Two  mites,  which  make  a  farthing.  The 
Latin  "quadrans"  or  "farthing"  was 
the  quarter  of  an  "as,"  and  an  "as" 
was  about  equivalent  to  our  cent. 

XIII. — 1.  For  notes  on  this  chapter 

see    Matt.    xxiv. 9.    A   comparison 

with  Luke  xxi.  12  would  slightly  alter 


MARK. 


105 


2  And  Jesus  answering  said 
unto  him,  Seest  thou  these  great 
buildings  ?  there  shall  not  be  left 
one  stone  upon  another,  that  shall 
not  be  thrown  down. 

3  And  as  he  sat  upon  the  mount 
of  Olives,  over  against  the  tem- 
ple, Peter  and  James  and  John 
and  Andrew  asked  him  private- 

iy, 

4  Tell  us,  when  shall  these 
tilings  be  ?  and  what  shall  be  the 
sign  when  all  these  things  shall  be 
fulfilled  ? 

5  And  Jesus  answering  them 
began  to  say,  Take  heed  lest  any 
man  deceive  you  : 

6  For  many  shall  come  in  my 
name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall  hear  of 
wars  and  rumours  of  wars,  be  ye 
not  troubled  :  for  such  things 
must  needs  be  ;  but  the  end  shall 
not  be  yet. 

8  For  nation  shall  rise  against 
nation,  and  kingdom  against  king- 
dom :  and  there  shall  be  earth- 
quakes in  divers  places,  and  there 
shall  be  famines  and  troubles : 
these  are  the  beginnings  of  sor- 
rows. 

9  %  But  take  heed  to  your- 
selves :  for  they  shall  deliver  you 
up  to  councils ;  and  in  the  syna- 
gogues ye  shall  be  beaten :  and 
ye  shall  be  brought  before  rulers 
and  kings  for  my  sake,  for  a  tes- 
timony against  them. 

10  And  the  gospel  must  first 
be  published  among  all  nations. 

11  But  when  they  shall  lead 
you,  and  deliver  you  up,  take  no 

the   English   construction,  thus,  "  They 

shall  deliver  you  up  to  councils  and    shall  be  brought  before  rulers." 


thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate : 
but  whatsoever  shall  be  given 
you  in  that  hour,  that  speak  ye  : 
for  it  is  not  ye  that  speak,  but 
the  Holy  Ghost. 

12  Now  the  brother  shall  be- 
tray the  brother  to  death,  and 
the  father  the  son ;  and  children 
shall  rise  up  against  their  parents, 
and  shall  cause  them  to  be  put  to 
death. 

13  And  ye  shall  be  hated  of 
all  men  for  my  name's  sake  :  but 

I  he  that  shall  endure  unto  the  end, 
■  the  same  shall  be  saved. 

14  %  But  when  ye  shall  see 
the    abomination    of    desolation, 

i  spoken  of  by  Daniel  the  prophet, 
J  standing  where  it  ought  not,  (let 
i  him  that  readeth  understand,) 
j  then  let  them  that  be  in  Judea 
I  flee  to  the  mountains  : 

15  And  let  him  that  is  on  the 
housetop  not  go  down  into  the 
house,  neither  enter  therein,  to 
take  any  thing  out  of  his  house  : 

16  And  let  him  that  is  in  the 
field  not  turn  back  again  for  to 
take  up  his  garment. 

17  But  woe  to  them  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days  ! 

18  And  pray  ye  that  your 
flight  be  not  in  the  winter. 

19  For  in  those  days  shall  be 
affliction,  such  as  was  not  from 
the  beginning  of  the  creation 
which  God  created  unto  this  time, 
neither  shall  be. 

20  And  except  that  the  Lord 
had  shortened  those  days,  no  flesh 
should  be   saved  :    but    for   the 

synagogues ;  ye  shall  be    beaten    and 

-11. 


108 


MARK. 


elect's  sake,  whom  he  hath  chosen, 
he  hath  shortened  the  days. 

2 1  And  then  if  any  man  shall 
say  to  you,  Lo,  here  is  Christ; 
or,  lo,  he  is  there  ;  believe  him 
not : 

22  For  false  Christs  and  false 
prophets  shall  rise,  and  shall  shew 
signs  and  wonders,  to  seduce,  if 
it  were  possible,  even  the  elect. 

23  But  take  ye  heed  :  behold, 
I  have  foretold  you  all  things. 

24  %  But  in  those  days,  after 
that  tribulation,  the  sun  shall  be 
darkened,  and  the  moon  shall  not 
give  her  light, 

25  And  the  stars  of  heaven 
shall  fall,  and  the  powers  that 
are  in  heaven  shall  be  shaken. 

26  And  then  shall  they  see 
the  Son  of  man  coming  in  the 
clouds  with  great  power  and  glo- 
ry. 

27  And  then  shall  he  send  his 
angels,  and  shall  gather  together 
his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the 
earth  to  the  uttermost  part  of 
heaven. 

28  Now  learn  a  parable  of  the 
fig  tree  :  When  her  branch  is  yet 
tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  near  : 

29  So  ye  in  like  manner,  when 
ye  shall  see  these  things  come  to 
pass,  know  that  it  is  nigh,  even  at 
the  doors. 

30  Verily  I  say  unto  you,  that 

Take  no  thought.     See  on  Matt.  vi.  25. 

32.  Neither  the  Son.     That  is,  as 

the  Son  incarnate,  with  his  Godhead 
veiled  and  the  exercise«of  its  attributes 

relinquished  for  a  time. 34.  For  the 

Son  of  man  is.  This  is  inserted  by 
the  translators.  A  simpler  phrase  would 
do,  thus,  "It  is  as  a  man,  &c." 35. 


this  generation  shall  not  pass,  till 
all  these  things  be  done. 

31  Heaven  and  earth  shall  pass 
away  :  but  my  words  shall  not 
pass  away. 

32  ^[  But  of  that  day  and  that 
hour  knoweth  no  man,  no,  not  the 
angels  which  are  in  heaven,  nei- 
ther the  Son,  but  the  Father. 

33  Take  ye  heed,  watch  and 
pray  :  for  ye  know  not  when  the 
time  is. 

34  For  the  So?i  of  man  is  as  a 
man  taking  a  far  journey,  who 
left  his  house,  and  gave  authority 
to  his  servants,  and  to  every  man 
his  work,  and  commanded  the 
porter  to  watch. 

35  Watch  ye  therefore :  for  ye 
know  not  when  the  master  of  the 
house  cometh,  at  even,  or  at  mid- 
night, or  at  the  cockcrowing,  or 
in  the  morning : 

36  Lest  coming  suddenly  he 
find  you  sleeping. 

37  And  what  I  say  unto  you 
I  say  unto  all,  watch. 

CHAPTER  XIV. 

AFTER  two  days  was  the  feast 
of  the  passover,  and  of  un- 
leavened bread :  and  the  chief 
priests  and  the  scribes  sought 
how  they  might  take  him  by  craft, 
and  put  him  to  death. 

2  But  they  said,  Not  on. the 
feast  day,  lest  there  be  an  uproar 
of  the  people. 

Tlie  cockcrowing.     That  is,  about  day- 
break.    See  on  Matt.  xxvi.  34. 

XIV. — 1.  Hie  feast  of  the  passover 
and  of  unleavened  bread.  See  Matt.  xxvi. 
for  notes  on  this  context  and  chapter. 
For  a  week  succeeding  the  passover  the 
Jews  were  forbidden  to  eat  leavened 
bread    (Exod.    xii.    18). 5.    Tliree 


MARK. 


107 


3  II  And  being  in  Bethany, 
in  the  house  of  Simon  the  leper, 
as  he  sat  at  meat,  there  came  a 
woman  having  an  alabaster  box 
of  ointment  of  spikenard  very 
precious  ;  and  she  brake  the  box, 
and  poured  it  on  his  head. 

4  And  there  were  some  that 
had  indignation  within  them- 
selves, and  said.  Why  was  this 
waste  of  the  ointment  made  ? 

5  For  it  might  have  been  sold 
for  more  than  three  hundred 
pence,  and  have  been  given  to 
the  poor.  And  they  murmured 
against  her. 

6  And  Jesus  said,  Let  her 
alone ;  why  trouble  ye  her  ?  she 
hath  wrought  a  good  work  on  me. 

7  For  ye  have  the  poor  with 
you  always,  and  whensoever  ye 
will  ye  may  do  them  good  :  but 
me  ye  have  not  always. 

8  She  hath  done  what  she 
could  :  she  is  come  aforehand  to 
anoint  my  body  to  the  burying. 

9  Verily  I  say  unto  you, 
"Wheresoever  this  gospel  shall  be 
preached  throughout  the  whole 
world,  this  also  that  she  hath 
done  shall  be  spoken  of  for  a  me- 
morial of  her. 

10  %  And  Judas  Iscariot,  one 
of  the  twelve,  went  unto  the  chief 
priests,  to  betray  him  unto  them. 

11  And  when  they  heard  it, 
they  were  glad,  and  promised  to 
give  him  money.  And  he  sought 
how  he  might  conveniently  betray 
him. 

12  1"  And  the  first  day  of  un- 
leavened bread,  when  they  killed 

hundred  pence.     About  $50,    worth  at 

that  time  much  more  than  $50  now. 

19.  Is  it  I?   The  question  in  the  Greek 


the  passover,  his  disciples  said 
unto  him,  Where  wilt  thou  that 
we  go  and  prepare  that  thou  may- 
est  eat  the  passover  ? 

13  And  he  sendeth  forth  two 
of  his  disciples,  and  saith  unto 
them,  Go  ye  into  the  city,  and 
there  shall  meet  you  a  man  bear- 
ing a  pitcher  of  water :  follow 
him. 

14  And  wheresoever  he  shall 
go  in,  say  ye  to  the  goodman  of 
the  house,  The  Master  saith, 
WThere  is  the  guestchamber, 
where  I  shall  eat  the  passover 
with  my  disciples  ? 

15  And  he  will  shew  you  a 
large  upper  room  furnished  and 
prepared  :  there  make  ready  for 
us. 

16  And  his  disciples  went 
forth,  and  came  into  the  city,  and 
found  as  he  had  said  unto  them  : 
and  they  made  ready  the  pass- 
over. 

17  And  in  the  evening  he  Com- 
eth with  the  twelve. 

18  And  as  they  sat  and  did 
eat,  Jesus  said,  Verily  I  say  unto 
you,  One  of  you  which  eateth 
with  me  shall  betray  me. 

19  And  they  began  to  be  sor- 
rowful, and  to  say  unto  him  one 
by  one,  Is  it  I  ?  and  another  said, 
Is  it  I  ? 

20  And  he  answered  and  said 
unto  them,  It  is  one  of  the  twelve, 
that  dippeth  with  me  in  the  dish. 

21  The  Son  of  man  indeed  go- 
eth,  as  it  is  written  of  him  :  but 
woe  to  that  man  by  whom  the 
Son   of  man  is   betrayed  1  good 

expects  a  negative  answer,  and  is  thus 
equivalent  to  "  Surely  it  cannot  be  I." 
20.  It  is  one  of  the  twelve,  that  dip- 


108 


MARK. 


were  it  for  that  man  if  he  had 
never  been  born. 

22  %  And  as  they  did  eat,  Je- 
sus took  bread,  and  blessed,  and 
brake  it,  and  gave  to  them,  and 
said,  Take,  eat ;  this  is  my  body. 

23  And  he  took  the  cup,  and 
when  he  had  given  thanks,  he 
gave  it  to  them :  and  they  all 
drank  of  it. 

24  And  he  said  unto  them, 
This  is  my  blood  of  the  new  tes- 
tament, which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I 
will  drink  no  more  of  the  fruit  of 
the  vine,  until  that  day  that  I 
drink  it  new  in  the  kingdom  of 
God. 

26  T  And  when  they  had  sung 
a  hymn,  they  went  out  into  the 
mount  of  Olives. 

27  And  Jesus  saith  unto  them, 
All  ye  shall  be  offended  because 
of  me  this  night :  for  it  is  written, 
I  will  smite  the  Shepherd,  and 
the  sheep  shall  be  scattered. 

28  But  after  that  I  am  risen, 
I  will  go  before  you  into  Gali- 
lee. 

29  But  Peter  said  unto  him, 
Although  all  shall  be  offended, 
yet  will  not  I. 

30  And  Jesus  saith  unto  him, 
Yerily  I  say  unto  thee,  That  this 

pcth.     Better,  "  it  is  that  one  of  the 

twelve  who  dippeth." 27.  From  this 

verse  to  the  31st  inclusive  we  must  con- 
sider the  narrative  as  out  of  place,  this 
conversation  preceding  the  departure 
from  the  table  for  the  Mount  of  Olives. 
The  same  may  be  said  of  Matt.  xxvi.  31- 
35.  This  is  ascertained  from  the  testi- 
mony of  Luke  and  John.  See  Luke  xxii. 

31-39,  and  John  xiii.  38  and  xviii.  1. 

33.  Sore  amazed.  Matthew  has  "sor- 
rowful" (xxvi.  37).     The  Greek  word  is 


day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny 
me  thrice. 

31  But  he  spake  the  more  ve- 
hemently, If  I  should  die  with 
thee,  I  will  not  deny  thee  in  any 
wise.  Likewise  also  said  they 
all. 

32  And  they  came  to  a  place 
which  was  named  Gethsemane : 
and  he  saith  to  his  disciples,  Sit 
ye  here,  while  I  shall  pray. 

33  And  he  taketh  with  him 
Peter  and  James  and  John,  and 
began  to  be  sore  amazed,  and  to 
be  very  heavy ; 

34  And  saith  unto  them.  My 
soul  is  exceeding  sorrowful  unto 
death  :  tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  lit- 
tle, and  fell  on  the  ground,  and 
prayed  that,  if  it  were  possible, 
the  hour  might  pass  from  him. 

36  And  he  said,  Abba,  Father, 
all  things  are  possible  unto  thee ; 
take  away  this  cup  from  me  :  nev- 
ertheless, not  what  I  will,  but 
what  thou  wilt. 

37  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Pe- 
ter, Simon,  sleepest  thou  ?  could- 
est  not  thou  watch  one  hour  ? 

38  Watch  ye  and  pray,  lest  ye 
enter  into  temptation.     The  spirit 

found  only  in  Mark,  and  is  used  by  him 
four  times,  viz.,  ix.  15  ;  xvi.  5,  6,  and 
in  this  place  ;  the  adjective  of  the  same 
root  is  found  in  Acts  iii.  1 1 ;  from  which 
passages  we  may  gather  that  the  word 
indicates  intense  excitement  with  awe. 
The  classic  use  of  the  word  is  akin  to 

this. 36.  Abba,  Father.    The  lattor 

word  translates  the  former  Syriac  term, 
thus,  "  Abba  (which  is  Father)."  Comp. 

Rom.   viii.  15   and  Gal.  iv.    6. 36. 

Here  Luke  introduces  the  facts  of  an 


MARK. 


109 


truly  is  ready,  but  the  flesh  is 
weak. 

39  And  again  he  went  away, 
and  prayed,  and  spake  the  same 
words. 

40  And  when  he  returned,  he 
found  them  asleep  again,  (for  their 
eyes  were  heavy,)  neither  wist 
they  what  to  answer  him. 

41  Aud  he  cometh  the  third 
time,  and  saith  unto  them,  Sleep 
on  now,  and  take  your  r'est :  it  is 
enough,  the  hour  is  come  ;  behold, 
the  Son  of  man  is  betrayed  into 
the  hands  of  sinners. 

42  Rise  up,  let  us  go ;  lo,  he 
that  betrayeth  me  is  at  hand. 

43  ^[  And  immediately,  while 
he  yet  spake,  cometh  Judas,  one 
of  the  twelve,  and  with  him  a 
great  multitude  with  swords  and 
staves,  from  the  chief  priests  and 
the  scribes  and  the  elders. 

44  And  he  that  betrayed  him 
had  given  them  a  token,  saying, 
Whomsoever  I  shall  kiss,  that 
same  is  he;  take  him,  and  lead 
him  away  safely. 

45  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and 
saith,  Master,  Master ;  and  kissed 
him. 

46  •[[  And  they  laid  their  hands 
on  him,  and  took  him. 

47  And  one  of  them  that  stood 
by  drew  a  sword,  and  smote  a  ser- 

angel   strengthening  Christ  and   of  his 

bloody  sweat.     Luke  xxii.  43,  44. 

49.  But  the  Scriptures  must  be  fulfilled. 
Rather,    "  but   this   is    done,    that   the 

Scriptures  may  be  fulfilled." 51.  A 

certain  young  man.  We  cannot  say  who, 
as  this  is  the  only  allusion  to  him.  A 
linen  cloth.  One  word  in  the  Greek, 
used  elsewhere  in  the  New  Testament 
only  for  the  cloth  in  which  Joseph  wrap- 


vant  of  the  high  priest,  and  cut 
off  his  ear. 

48  And  Jesus  answered  and 
said  unto  them,  Are  ye  come  out, 
as  against  a  thief,  with  swords  and 
with  staves  to  take  me  ? 

49  I  was  daily  with  you  in  the 
temple  teaching,  and  ye  took  me 
not :  but  the  Scriptures  must  be 
fulfilled. 

50  And  they  all  forsook  him, 
and  fled. 

51  And  there  followed  him  a 
certain  young  man,  having  a  linen 
cloth  cast  about  his  naked  lody  ; 
and  the  young  men  laid  hold  on 
him  : 

52  And  he  left  the  linen  cloth, 
and  fled  from  them  naked. 

53  ^1  And  they  led  Jesus  away 
to  the  high  priest :  and  with  him 
were  assembled  all  the  chief 
priests  and  the  elders  and  the 
scribes. 

54  And  Peter  followed  him 
afar  off,  even  into  the  palace  of 
the  high  priest :  and  he  sat  with 
the  servants,  and  warmed  himself 
at  the  fire. 

55  And  the  chief  priests  and 
all  the  council  sought  for  witness 
against  Jesus  to  put  him  to  death ; 
and  found  none. 

56  For  many  bare  false  witness 
against  him,  but  their  witness 
agreed  not  together. 

ped  our  Saviour's  body.  The  use  of  the 
word  by  Herodotus  confirms  our  trans- 
lation, and  shows  that  it  was  not  a  gar- 
ment, but  a  material  in  its  original  sale- 
form.  The  fact  that  the  young  man 
had  this  about  him  instead  of  a  garment 
seems  to  indicate  that  he  had  hurriedly 
started  from  his  couch  to  follow  the  band 
of  Judas,  anxious  for  the  fate  of  Jesus. 
Naked.     This  word  doe3  not  necessarily 


110 


MARK. 


57  And  there  arose  certain,  and 
bare  false  witness  against  him, 
saying, 

58  We  heard  him  say,  I  will 
destroy  this  temple  that  is  made 
with  hands,  and  within  three  days 
I  will  build  another  made  without 
hands. 

59  But  neither  so  did  their 
witness  agree  together. 

60  And  the  high  priest  stood 
up  in  the  midst,  and  asked  Jesus, 
saying,  Answerest  thou  nothing  ? 
what  is  it  ivhich  these  witness 
against  thee  ? 

61  But  he  held  his  peace,  and 
answered  nothing.  Again  the  high 
priest  asked  him,  and  said  unto 
him,  Art  thou  the  Christ,  the  Son 
of  the  Blessed  ? 

62  And  Jesus  said,  I  am  :  and 
ye  shall  see  the  Son  of  man  sitting 
on  the  right  hand  of  power,  and 
coming  in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent 
his  clothes,  and  saith,  What  need 
we  any  further  witnesses  ? 

64  Ye  have  heard  the  blas- 
phemy :  what  think  ye  ?  And 
they  all  condemned  him  to  be 
guilty  of  death. 

65  And  some  began  to  spit  on 
him,  and  to  cover  his  face,  and  to 
buffet  him,  and  to  say  unto  him, 
Prophesy :  and  the  servants  did 
strike  him  with  the  palms  of  their 
hands. 

66  %  And  as  Peter  was  beneath 
in  the  palace,  there  cometh  one  of 
the  maids  of  the  high  priest : 

refer  to  stark  nakedness,  but  to  the  pres- 
ence of  undergarments  only. 

XV. — 1.  See  Matt,  xxvii.  for  notes 
on  this  context  and  chapter.  The  events 
occurring  at  the   delivery  of  Jesus  to 


67  And  when  she  saw  Peter 
warming  himself,  she  looked  upon 
him,  and  said,  And  thou  also  wast 
with  Jesus  of  Nazareth. 

68  But  he  denied,  saying,  I 
know  not,  neither  understand  I 
what  thou  sayest.  And  he  went 
out  into  the  porch  ;  and  the  cock 
crew. 

69  And  a  maid  saw  him  again, 
and  began  to  say  to  them  that 
stood  by,  This  is  one  of  them. 

70  And  he  denied  it  again. 
And  a  little  after,  they  that  stood 
by  said  again  to  Peter,  Surely 
thou  art  one  of  them :  for  thou  art 
a  Galilean,  and  thy  speech  agreeth 
thereto. 

71  But  he  began  to  curse  and 
to  swear,  saying,  I  know  not  this 
man  of  whom  ye  speak. 

72  And  the  second  time  the 
cock  crew.  And  Peter  called  to 
mind  the  word  that  Jesus  said 
unto  him,  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice. 
And  when  he  thought  thereon,  he 
wept. 

CHAPTER   XV. 

AND  straightway  in  the  morn- 
ing the  chief  priests  held  a 
consultation  with  the  elders  and 
scribes  and  the  whole  council,  and 
bound  Jesus,  and  carried  him 
away,  and  delivered  him  to  Pilate. 
2  And  Pilate  asked  him,  Art 
thou  the  King  of  the  Jews  ?  And 
he  answering  said  unto  him,  Thou 
sayest  it. 

Pilate  are  more  fully  recorded  by  John 
(xviii.  28-38).  So  the  events  just  prior 
to  the  crucifixion  are  more  completely 
detailed  by  John  (xix.  4-16).  But  the 
presentation  of  Jesus  before  Herod  is  re- 


MARK. 


Ill 


3  And  the  chief  priests  accused 
him  of  many  things ;  but  he  an- 
swered nothing. 

4  And  Pilate  asked  him  again, 
saying,  Answerest  thou  nothing  ? 
behold  how  many  things  they  wit- 
ness against  thee. 

5  But  Jesus  yet  answered  no- 
thing ;  so  that  Pilate  marvelled. 

6  Now  at  that  feast  he  released 
unto  them  one  prisoner,  whomso- 
ever they  desired. 

7  And  there  was  one  named 
Barabbas,  which  lay  bound  with 
them  that  had  made  insurrection 
with  him,  who  had  committed 
murder  in  the  insurrection. 

8  And  the  multitude  crying 
aloud  began  to  desire  him  to  do  as 
he  had  ever  done  unto  them. 

9  But  Pilate  answered  them, 
saying,  Will  ye  that  I  release  unto 
you  the  King  of  the  Jews  ? 

10  For  he  knew  that  the  chief 
priests  had  delivered  him  for  envy. 

11  But  the  chief  priests  moved 
the  people,  that  he  should  rather 
release  Barabbas  unto  them. 

12  And  Pilate  answered  and 
said  again  unto  them,  What  will 
ye  then  that  I  shall  do  unto  him 
whom  ye  call  the  King  of  the 
Jews  ? 

13  And  they  cried  out  again, 
Crucify  him. 

14  Then  Pilate  said  unto  them, 
Why,  what  evil  hath  he  done  ? 
And  they  cried  out  the  more  ex- 
ceedingly, Crucify  him. 


lated   only  by  Luke  (xxiii.  4—16.)- 


10.  Here  Matthew  introduces  the  warn- 
ing of  Pilate's  wife  (Matt,  xxvii.  19). 

21.  Alexander  and  Rufus.  In  all  prob- 
ability these  were  eminent  Christians, 
well  known  when  Mark  wrote.     As  the 


15  %  And  so  Pilate,  willing  to 
content  the  people,  released  Ba- 
rabbas unto  them,  and  delivered 
Jesus,  when  he  had  scourged  htm, 
to  be  crucified. 

16  And  the  soldiers  led  him 
away  into  the  hall,  called  Preto- 
rium  ;  and  they  call  together  the 
whole  band. 

17  And  they  clothed  him  with 
purple,  and  platted  a  crown  of 
thorns,  and  put  it  about  his  head, 

18  And  began  to  salute  him, 
Hail,  King  of  the  Jews ! 

19  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit 
upon  him,  and  bowing  their  knees 
worshipped  him. 

20  And  when  they  had  mocked 
him,  they  took  off  the  purple  from 
him,  and  put  his  own  clothes  on 
him,  and  led  him  out  to  crucify 
him. 

21  And  they  compel  one  Simon 
a  Cyrenian,  who  passed  by,  com- 
ing out  of  the  country,  the  father 
of  Alexander  and  Rufus,  to  bear 
his  cross. 

22  And  they  bring  him  unto 
the  place  Golgotha,  which  is,  be- 
ing interpreted,  The  place  of  a 
skull. 

23  And  they  gave  him  to  drink 
wine  mingled  with  myrrh  :  but  he 
received  it  not. 

24  And  when  they  had  cruci- 
fied him,  they  parted  his  garments, 
casting  lots  upon  them,  what  every 
man  should  take. 


names  were  very  common,  it  is  a  very 
weak  conjecture  to  suppose  that  these 
were  the  Alexander  and  Rufus  mentioned 
in  Paul's  epistles  to  Timothy  and  to  the 

Romans. 24.  See  John  xix.  23,  24, 

for  further  particulars. 28.  Isa.liii.  1 2. 


112 


MARK. 


25  And  it  was  the  third  hour, 
and  they  crucified  him. 

26  And  the  superscription  of 
his  accusation  was  written  over, 
THE  KING  OF  THE  JEWS. 

27  And  with  him  they  cruci- 
fy two  thieves ;  the  one  on  his 
right  hand,  and  the  other  on  his 
left. 

28  And  the  Scripture  was  ful- 
filled, which  saith,  And  he  was 
numbered  with  the  transgressors. 

29  And  they  that  passed  by 
railed  on  him,  wagging  their  heads, 
aud  saying,  Ah,  thou  that  destroy- 
est  the  temple,  and  buildest  it  in 
three  days, 

30  Save  thyself,  and  come  down 
from  the  cross. 

31  Likewise  also  the  chief 
priests  mocking  said  among  them- 
selves with  the  scribes,  He  sa- 
ved others;  himself  he  cannot 
save. 

32  Let  Christ  the  King  of  Is- 
rael descend  now  from  the  cross, 
that  we  ma3r  see  and  believe.  And 
they  that  were  crucified  with  him 
reviled  him. 

33  And  when  the  sixth  hour 
was  come,  there  was  darkness 
over  the  whole  land  until  the  ninth 
hour. 

34  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying, 
Eloi,  Eloi,  lama  sabachthani  ? 
which  is,  being  interpreted,  My 
God,  my  God,  why  hast  thou  for- 
saken me  ? 

35  And  some  of  them  that 
stood  by,  when  they  heard  it,  said, 
Behold,  he  calleth  Elias. 

36  And  one  ran  and  filled  a 
sponge  full  of  vinegar,  and  put  it 
on  a  reed,  and  gave  him  to  drink, 


saying,  Let  alone ;  let  us  see 
whether  Elias  will  come  to  take 
him  down. 

37  And  Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost. 

38  And  the  vail  of  the  temple 
was  rent  in  twain  from  the  top  to 
the  bottom. 

39  %  And  when  the  centurion, 
which  stood  over  against  him,  saw 
that  he  so  cried  out,  and  gave  up 
the  ghost,  he  said,  Truly  this  man 
was  the  Son  of  God. 

40  There  were  also  women 
looking  on  afar  off :  among  whom 
was  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and 
of  Joses,  and  Salome ; 

41  Who  also,  when  he  was  in 
Galilee,  followed  him,  and  minis- 
tered unto  him ;  and  many  other 
women  which  came  up  with  him 
unto  Jerusalem. 

42  T  And  now  when  the  even 
was  come,  because  it  was  the 
preparation,  that  is,  the  day  be- 
fore the  sabbath, 

43  Joseph  of  Arimathea,  an 
honourable  counsellor,  which  also 
waited  for  the  kingdom  of  God, 
came,  and  went  in  boldly  unto 
Pilate,  and  craved  the  body  of 
Jesus. 

44  And  Pilate  marvelled  if  he 
were  already  dead :  and  calling 
unto  him  the  centurion,  he  asked 
him  whether  he  had  been  any 
while  dead. 

45  And  when  he  knew  it  of  the 
centurion,  he  gave  the  body  to 
Joseph. 

46  And  he  bought  fine  linen, 
and  took  him  down,  and  wrapped 
him  in  the  linen,  and  laid  him  in 
a  sepulchre  which  was  hewn  out 


MARK. 


113 


of  a  rock,  and  rolled  a  stone  unto 
the  door  of  the  sepulchre. 

47  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld 
where  he  was  laid. 

CHAPTER  XVI. 

AND  when  the  sabbath  was  past, 
Mary  Magdalene,  and  Mary 
the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,  that  they 
might  come  and  anoint  him. 

2  And  very  early  in  the  morn- 
ing, the  first  day  of  the  week,  they 
came  unto  the  sepulchre  at  the 
rising  of  the  sun. 

3  And  they  said  among  them- 
selves, Who  shall  roll  us  away  the 
stone  from  the  door  of  the  sepul- 
chre ? 

4  And  when  they  looked,  they 
saw  that  the  stone  was  rolled 
away  :  for  it  was  very  great. 

5  And  entering  into  the  sepul- 
chre, they  saw  a  young  man  sit- 
ting on  the  right  side,  clothed  in 
a  long  white  garment ;  and  they 
were  affrighted. 

6  And  he  saith  unto  them,  Be 
not  affrighted :  ye  seek  Jesus  of 
Nazareth,  which  was  crucified  :  he 
is  risen ;  he  is  not  here :  behold 
the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  dis- 
ciples and  Peter  that  he  goeth  be- 
fore you  into  Galilee  :  there  shall 
ye  see  him,  as  he  said  unto  you. 

8  And  they  went  out  quickly, 

AVI. — 1.  See  Matt,  xxviii.  for  notes 

on    this    context    and    chapter. 5. 

Long  white  garment.  The  "  long  cloth- 
ing "  of  chap.  xii.  38,  which  see. 9. 

Seven  devils.  So  in  Luke  viii.  2.  Comp. 
Mark  v.  9,  as  showing  the  fact  that  single 
persons  were  possessed  by  many  devils. 


and  fled  from  the  sepulchre ;  for 
they  trembled  and  were  amazed  : 
neither  said  they  any  thing  to  any 
man  ;  for  they  were  afraid. 

9  ^[  Now  when  Jesus  was  risen 
early  the  first  day  of  the  week,  he 
appeared  first  to  Mary  Magdalene, 
out  of  whom  he  had  cast  seven 
devils. 

10  And  she  went  and  told  them 
that  had  been  with  him,  as  they 
mourned  and  wept. 

11  And  they,  when  they  had 
heard  that  he  was  alive,  and  had 
been  seen  of  her,  believed  not. 

12  ^[  After  that  he  appeared 
in  another  form  unto  two  of  them, 
as  they  walked,  and  went  into  the 
country. 

13  And  th'ey  went  and  told  it 
unto  the  residue  :  neither  believed 
they  them. 

14  %  Afterward  he  appeared 
unto  the  eleven  as  they  sat  at 
meat,  and  upbraided  them  with 
their  unbelief  and  hardness  of 
heart,  because  they  believed  not 
them  which  had  seen  him  after  he 
was  risen. 

15  And  he  said  unto  them,  Go 
ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature. 

16  He  that  believeth  and  is 
baptized  shall  be  saved ;  but  he 
that  believeth  not  shall  be  dam- 
ned. 

17  And  these  signs  shall  follow 
them  that  believe ;  In  my  name 

The  word  devils  is  literally  "  daemons," 
used  by  the  heathen  for-  their  divinities, 
but  used  by  Christians  for  fallen  spirits 

as  opposed  to  the  true  God. 12.  In 

another  form.  To  Mary  Magdalene  he 
had  appeared  as  a  gardener.  See  John 
xx.  15. 14.  Unto  the  eleven.  Rather, 


114 


LUKE. 


shall  they  cast  out  devils ;  they 
shall  speak  with  new  tongues ; 

18  They  shall  take  up  ser- 
pents; and  if  they  drink  any  dead- 
ly thing,  it  shall  not  hurt  them ; 
they  shall  lay  hands  on  the  sick, 
and  they  shall  recover. 

19  H  So  then,  after  the  Lord 


had  spoken  unto  them,  he  was  re- 
ceived up  into  heaven,  and  sat  on 
the  right  hand  of  God. 

20  And  they  went  forth,  and 
preached  every  where,  the  Lord 
working  with  them,  and  confirming 
the  word  with  signs  following. 
Amen. 


-•♦•- 


THE    GOSPEL    ACCORDING    TO 

SAINT  LUKE. 


CHAPTER  I. 

FORASMUCH  as  many  have 
taken  in  hand  to  set  forth  in 
order  a  declaration  of  those  things 
which  are  most  surely  believed 
among  us, 

2  Even  as  they  delivered  them 
unto  us,  which  from  the  begin- 
ning were  eye-witnesses,  and  min- 
isters of  the  word ; 

3  It  seemed  good  to  me  also, 
having  had  perfect  understanding 
of  all  things  from  the  very  first, 
to  write  unto  thee  in  order,  most 
excellent  Theophilus, 

4  That  thou  mightest  know 
the  certainty  of  those  things, 
wherein  thou  hast  been  instruct- 
ed. 


"  unto  the  eleven  themselves."  See  at 
the  close  of  Matthew's  gospel  a  note  up- 
on the  events  after  the  resurrection. 


I. — 3.  TJieophilus.  Compare  Acts  i. 
1.  Who  Theophilus  was  is  utterly  un- 
known.  5.     Herod    the    great,    the 

founder  of  his  family's  royalty.  See  on 
Matt.  xiv.  1.  The  course  of  Abia.  For 
the  division  of  the  priests  into  twenty- 
four  courses,  see  1  Chron.  xxiv.  1-19. 
The  course  of  Abia  (or  Abijah)  was  tho 


5  *j[  rjlHERE  was  in  the  days 
X  of  Herod,  the  king  of 
Judea,  a  certain  priest  named 
Zacharias,  of  the  course  of  Abia : 
and  his  wife  was  of  the  daughters 
of  Aaron,  and  her  name  was  Elis- 
abeth. 

G  And  they  were  both  right- 
eous before  God,  walking  in  all 
the  commandments  and  ordinan- 
ces of  the  Lord  blameless. 

7  And  they  had  no  child,  be- 
cause that  Elisabeth  was  barren  ; 
and  they  both  were  now  well 
stricken  in  years. 

8  And  it  came  to  pass,  that, 
while  he  executed  the  priest's  of- 
fice before  God  in  the  order  of  his 


course 


> 


eighth.  See  1  Chron.  xxiv.  10.  Elisabeth 
is  the  Greek  alteration  of  Elisheba,  the 

name  of  Aaron's  wife  (Exod.  vi.  23). 

6.  Righteous  .  . .  blameless.  These  words 
are  not  to  be  pressed  to  a  literal  render- 
ing, any  more  than  the  word  "perfect " 
in  Phil.  iii.  15.  They  are  rather  to  be 
regarded  as  contrasts  to  "  unrighteous." 
This  would  be  strictly  in  accordance  with 

Oriental  usage. 7.  Stricken  in  years. 

This  "stricken"  is  not  the  participle  of 
our  verb    "  strike,"   but    an   adjective 


LUKE. 


115 


9  According  to  the  custom  of 
the  priest's  office,  his  lot  was  to 
burn  incense  when  he  went  into 
the  temple  of  the  Lord. 

10  And  the  whole  multitude 
of  the  people  were  praying  with- 
out at  the  time  of  incense. 

11  And  there  appeared  unto 
him  an  angel  of  the  Lord  stand- 
ing on  the  right  side  of  the  altar 
of  incense. 

12  And  when  Zacharias  saw 
him,  he  was  troubled,  and  fear  fell 
upon  him. 

13  But  the  angel  said  unto 
him,  Fear  not,  Zacharias  :  for  thy 
prayer  is  heard ;  and  thy  wife 
Elisabeth  shall  bear  thee  a  son, 
and  thou  shalt  call  his  name 
John. 

14  And  thou  shalt  have  joy 
and  gladness;  and  many  shall  re- 
joice at  his  birth. 

15  For  he  shall  be  great  in 
the  sight  of  the  Lord,  and  shall 
drink  neither  wine  nor  strong 
drink  ;  and  he  shall  be  filled  with 
the  Holy  Ghost,  even  from  his 
mother's  womb. 

from  the  Anglo-Saxon  "strican"  ("to 

go"  or  "to  advance"). 8.  Order  of 

his  course.  Rather,  "  order  of  his  day's 
duty,"  showing  that  each  priest  officiated 
for  a  day  at  a  time,  though  his  term  of 
service  would  embrace  several  such  days 
in  alternation  with  others. 17.  lie- 
fore  him.  Rather,  as  the  same  word  is 
rendered  in  the  15th  verse  (and  simi- 
larly in  ver.  19),  "in  the  sight  of  him," 
i.  e.,  the  Lord  God.  Elias,  i.  e.,  Elijah. 
See  Malachi  iv.  5.  To  turn  the  hearts  of 
the  fathers  to  the  children.  This  is  from 
Malachi  iv.  6,  and  refers  probably  to  the 
reestablishment  of  family  discipline  and 

religious     education. 1 9.    Gabriel. 

Comp.  Dan.  viii.  16  and  ix.  21.  The 
word  means  "  man  of  God."  From  the 
passages  in  Daniel  we  find  he  appeared 


16  And  many  of  the  children 
of  Israel  shall  he  turn  to  the  Lord 
their  God. 

17  And  he  shall  go  before  him 
in  the  spirit  and  power  of  Elias, 
to  turn  the  hearts  of  the  fathers 
to  the  children,  and  the  disobedi- 
ent to  the  wisdom  of  the  just ;  to 
make  ready  a  people  prepared  for 
the  Lord. 

18  And  Zacharias  said  unto 
the  angel,  Whereby  shall  I  know 
this  ?  for  I  am  an  old  man,  and 
my  wife  well  stricken  in  years. 

19  And  the  angel  answering 
said  unto  him,  I  am  Gabriel,  that 
stand  in  the  presence  of  God ; 
and  am  sent  to  speak  unto  thee, 
and  to  shew  thee  these  glad  ti- 
dings. 

20  And,  behold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  un- 
til the  day  that  these  things  shall 
be  performed,  because  thou  be- 
lievest  not  my  words,  which  shall 
be  fulfifled  in  their  season. 

21  And  the  people  waited  for 
Zacharias,  and  marvelled  that  he 
tarried  so  long  in  the  temple. 

as  a  man  in  person  and  voice.  We  also 
find  mentioned  in  Dan.  x.  13,  21,  and 
xii.  i,  Jude  9,  and  Rev.  xii.  7,  Michael 
as  "one  of  the  princes,"  "the  great 
prince,"  the  "archangel,"  having  angels 
under  his  command.  We  know  too  lit- 
tle of  the  angelic  orders  to  define  the 
position  and  office  of  these  here  named. 
The  Jews  held  that  there  were  seven 
archangels,  and  that  Michael  was  the 
special  patron  of  Israel.  In  the  apocry- 
phal book  of  Tobit  we  find  a  third  men- 
tioned, to  wit,  Raphael,  who  was  the 
guide  of  Tobias  (Tobit  v.  4).  That  stand 
in  the  presence  of  God.  An  Oriental 
image,  drawn  from  the  pomp  of  royalty. 

20.  Dumb,  and  not  able  to  speak, 

i.  e.,  silent,  because  not  able  to  speak. 
21.  The  people  were  in  the  court 


116 


LUKE. 


22  And  when  he  came  out,  he 
could  not  speak  unto  them  :  and 
they  perceived  that  he  had  seen 
a  vision  in  the  temple ;  for  he 
beckoned  unto  them,  and  remain- 
ed speechless. 

23  And  it  came  to  pass,  that, 
as  soon  as  the  days  of  his  minis- 
tration were  accomplished,  he  de- 
parted to  his  own  house. 

24  And  after  those  days  his 
wife  Elisabeth  conceived,  and  hid 
herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt 
with  me  in  the  days  wherein  he 
looked  on  me,  to  take  away  my 
reproach  among  men. 

26  And  in  the  sixth  month 
the  angel  Gabriel  was  sent  from 
God  unto  a  city  of  Galilee,  named 
Nazareth, 

27  To  a  virgin  espoused  to  a 
man  whose  name  was  Joseph,  of 
the  house  of  David ;  and  the  vir- 
gin's name  was  Mary. 

28  And  the  angel  can?$  in  un- 
to her,  and  said,  Hail,  thou  that 
art  highly  favoured,  the  Lord  is 
with  thee :  blessed  art  thou  among 
women. 

29  And  when  she  saw  him, 
she  was  troubled  at  his  saying, 
and  cast  in  her  mind  what  man- 
ner of  salutation  this  should  be. 

30  And  the  angel  said  unto 
her,  Fear  not,  Mary :  for  thou 
hast  found  favour  with  God. 

31  And,  behold,  thou  shalt 
conceive  in  thy  womb,  and  bring 

of  the  Israelites  which  surrounded  the 
temple  proper,  or  at  least  occupied  three 

sides  of    it. 22.  For.    An  entirely 

wrong  rendering.     It  is  merely  "  and." 

25.  Sixth   month   of    Elisabeth's 

pregnancy.  Nazareth  was  a  little  village 


forth  a  son,  and   shalt   call   his 
name  JESUS. 

32  He  shall  be  great,  and  shall 
be  called  the  Son  of  the  Highest ; 
and  the  Lord  God  shall  give  unto 
him  the  throne  of  his  father  Da- 
vid: 

33  And  he  shall  reign  over  the 
house  of  Jacob  for  ever ;  and  of 
his  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the' 
angel,  How  shall  this  be,  seeing 
I  know  not  a  man  ? 

35  And  the  angel  answered 
and  $aid  unto  her,  The  Holy 
Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall 
overshadow  thee :  therefore  also 
that  holy  thing  which  shall  be 
born  of  thee  shall  be  called  the 
Son  of  God. 

36  And,  behold,  thy  cousin 
Elisabeth,  she  hath  also  conceived 
a  son  in  her  old  age ;  and  this  is 
the  sixth  month  with  her,  who 
was  called  barren. 

37  For  with  God  nothing  shall 
be  impossible. 

38  And  Mary  said,  Behold  the 
handmaid  of  the  Lord ;  be  it  unto 
me  according  to  thy  word.  And 
the  angel  departed  from  her. 

39  And  Mary  arose  in  those 
days,  and  went  into  the  hill  coun- 
try with  haste,  into  a  city  of  Ju- 
da; 

40  And  entered  into  the  house 
of  Zacharias,  and  saluted  Elisa- 
beth. 

in  a  retired  valley  west  of  the  sea  of  Gali- 
lee, and  about  80  miles  north  of  Jeru- 
salem.  27.  Mary.  The  same  name 

as  Miriam,  the  sister  of  Moses. 39. 

A  city  of  Juda.  Some  read  "the  city 
Juttah,"  which  was  a  city  appropriated 


LUKE. 


117 


41  And  it  came  to  pass,  that, 
when  Elisabeth  heard  the  saluta- 
tion of  Mary,  the  babe  leaped  in 
her  womb ;  and  Elisabeth  was  fill- 
ed with  the  Holy  Ghost : 

42  A^id  she  spake  out  with  a 
loud  voice,  and  said,  Blessed  art 
thou  among  women,  and  blessed 
is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me, 
that  the  mother  of  my  Lord  should 
come  to  me  ? 

44  For,  lo,  as  soon  as  the  voice 
of  thy  salutation  sounded  in  mine 
ears,  the  babe  leaped  in  my  womb 
for  joy. 

45  And  blessed  is  she  that  be- 
lieved :  for  there  shall  be  a  per- 
formance of  those  things  which 
were  told  her  from  the  Lord. 

46  And  Mary  said,  My  soul 
doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced 
in  God  my  Saviour. 

48  For  he  hath  regarded  the 
low  estate  of  his  handmaiden :  for, 
behold,  from  henceforth  all  gene- 
rations shall  call  me  blessed. 

49  For  he  that  is  mighty  hath 
done  to  me  great  things  ;  and  holy 
is  his  name. 

50  And  his  mercy  is  on  them 
that  fear  him  from  generation  to 
generation. 

51  He  hath  shewed  strength 
with  his  arm ;  he  hath  scattered 
the  proud  in  the  imagination  of 
their  hearts. 

52  He  hath  put  down  the 
mighty  from  their  seats,  and  ex- 
alted them  of  low  degree. 

to  the  priests  in  the  hill  country  of  Ju- 

dah.  See  Josh.  xxi.  16. 45.  She  that 

believed,   i.  e.,   Mary,  whose   words  of 
faith  in  ver.  38  contrast  with  the  words 


53  He  hath  filled  the  hungry 
with  good  things  ;  and  the  rich  he 
hath  sent  empty  away. 

54  He  hath  holpen  his  servant 
Israel,  in  remembrance  of  his 
mercy ; 

55  As  he  spake  to  our  fathers, 
to  Abraham,  and  to  his  seed  for 
ever. 

56  And  Mary  abode  with  her 
about  three  months,  and  returned 
to  her  own  house. 

5.7  Now  Elisabeth's  full  time 
came  that  she  should  be  delivered ; 
and  she  brought  forth  a  son. 

•58  And  her  neighbours  and  her 
cousins  heard  how  the  Lord  had 
shewed  great  mercy  upon  her ; 
and  they  rejoiced  with  her. 

59  And  it  came  to  pass,  that 
on  the  eighth  day  they  came  to 
circumcise  the  child;  and  they 
called  him  Zacharias,  after  the 
name  of  his  father. 

GO  And  his  mother  answered 
and  said,  Not  so  ;  but  he  shall  be 
called  John. 

61  And  they  said  unto  her, 
There  is  none  of  thy  kindred  that 
is  called  by  this  name. 
•  62  And  they  made  signs  to  his 
father,  how  he  would  have  him 
called. 

63  And  he  asked  for  a  writing 
table,  and  wrote,  saying,  His  name 
is  John.    And  they  marvelled  all. 

64  And  his  mouth  was  opened 
immediately,  and  his  tongue  loosed, 
and  he  spake,  and  praised  God. 

65  And  fear  came  on  all  that 
dwelt  round  about  them :  and  all 


of  Zacharias   in  ver.   18.« 


•58.  Cou- 


sins. Kather  "relatives."  Shewed  great 
mercy.  Literally  "  magnified. his  mercy." 
63.  A  writing  table.     Probably  a 


118 


LUKE. 


these  sayings  were  noised  abroad 
throughout  all  the  hill  country  of 
Judea. 

66  And  all  they  that  heard 
them  laid  them  up  in  their  hearts, 
saying,  What  manner  of  child 
shall  this  be !  And  the  hand  of 
the  Lord  was  with  him. 

67  And  his  father  Zacharias 
was  filled  with  the  Holy  Ghost, 
and  prophesied,  saying, 

68  Blessed  be  the  Lord  God  of 
Israel ;  for  he  hath  visited  and 
redeemed  his  people, 

69  And  hath  raised  up  a  horn 
of  salvation  for  us  in  the  house  of 
his  servant  David ; 

70  As  he  spake  by  the  mouth 
of  his  holy  prophets,  which  have 
been  since  the  world  began  : 

71  That  we  should  be  saved 
from  our  enemies,  and  from  the 
hand  of  all  that  hate  us  ; 

72  To  perform  the  mercy  pro- 
mised to  our  fathers,  and  to  re- 
member his  holy  covenant ; 

73  The  oath  which  he  sware  to 
our  father  Abraham, 

74  That  he  would  grant  unto 
us,  that  we,  being   delivered  out 


tablet,  smeared  with  wax. 69.  Horn 

of  salvation.  The  horn  was  an  Oriental 
symbol  of  strength.  Hence  this  phrase 
is  equivalent  to  "  strong  "  or  "  sure  sal- 
vation." In  the  house  of  his  servant 
David.  This  does  not  refer  to  the  new- 
born John,  but  to  the  unborn  Jesus, 
who  was   descended  (in  the  flesh)  from 

David. 70.    Which  have    been  since 

the  world  began.   Simply,  "  from  of  old," 


or    "  from   ancient   times."- 


-72.  To 


perform    the    mercy    promised    to   our 
fathers.  Rather,  "  to  show  mercy  to  our 

fathers." 78.  The   day-spring,  i.  e., 

the  dawning  or  sun-rising. 
II. — 1.  Cesar  Augustus  was  thegrand- 


of  the  hand  of  our  enemies,  might 
serve  him  without  fear, 

75  In  holiness  and  righteous- 
ness before  him,  all  the  days  of 
our  life. 

76  And  thou,  child,  slialt  be 
called  the  prophet  of  the  Highest: 
for  thou  shalt  go  before  the  face 
of  the  Lord  to  prepare  his  ways ; 

77  To  give  knowledge  of  sal- 
vation unto  his  people  by  the  re- 
mission of  their  sins, 

78  Through  the  tender  mercy 
of  our  God ;  whereby  the  day- 
spring  from  on  high  hath  visited 
us, 

79  To  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow 
of  death,  to  guide  our  feet  into 
the  way  of  peace. 

80  And  the  child  grew,  and 
waxed  strong  in  spirit,  and  was  in 
the  deserts  till  the  day  of  his 
shewing  unto  Israel. 

CHAPTER  II. 

AND  it  came  to  pass  in  those 
days,  that  there  went  out  a 
decree  from  Cesar  Augustus,  that 
all  the  world  should  be  taxed. 


nephew  of  the  great  general  Julius  Ce- 
sar, and  became  the  first  Emperor  of 
Rome  in  the  year  29  before  Christ,  in  the 
35  th  year  of  his  age.  He  reigned  42 
years,  dying  in  the  year  14  after  Christ, 
at  the  age  of  76.  His  original  name 
was  Caius  Octavius,  but,  after  his  adop- 
tion by  his  granduncle,  it  became  Caius 
Julius  Cesar  Octavianus.  The  name  Au- 
gustus, by  which  he  is  generally  known, 
was  a  title  conferred  upon  him  by  the 
Roman  Senate  and  people  in  the  third 
year  of  his  reign.  Taxed.  Rather  "  re- 
gistered." By  all  the  world  is  meant 
probably  only  all  Judca  or  the  Jewish 
people  in  the  Roman  Empire.      So  in 


LUKE. 


119 


2  (And  this  taxing  was  first 
made  when  Cyrenius  was  gover- 
nor of  Syria.) 

3  And  all  went  to  be  taxed, 
every  one  into  his  own  city. 

4  And  Joseph  also  went  up 
from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called 
Bethlehem,  (because  he  was  of  the 
house  and  lineage  of  David,) 

5  To  be  taxed  with  Mary  his 
espoused  wife,  being  great  with 
child. 

6  And  so  it  was,  that,  while 
they  were  there,  the  days  were 
accomplished  that  she  should  be 
delivered. 

7  And  she  brought  forth  her 
firstborn  son,  and  wrapped  him  in 
swaddling  clothes,  and  laid  him 
in  a  manger ;  because  there  was 
no  room  for  them  in  the  inn. 

8  And  there  were  in  the  same 
country  shepherds  abiding  in  the 
field,  keeping  watch  over  their 
flock  by  night. 

9  And,  lo,  the  angel  of  the 
Lord  came  upon  them,  and  the 
glory  of  the  Lord  shone  round 
about  them ;  and  they  were  sore 
afraid. 

10  And  the  angel  said  unto 
them,  Fear  not :  for,  behold,  I 
bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  people. 

11  For  unto  you  is  born  this 
day  in  the  city  of  David  a  Saviour, 
which  is  Christ  the  Lord. 

Acts  xi.   28  the  phrase  only  refers  to 

Judea. 2.  Cyrenius.    This  is  the  same 

as  Quirinius,  a  favourite  officer  of  both 
Augustus   and   his    successor   Tiberius. 

Taxing.   Rather  "  census." 3.  Taxed. 

As  above. 4.  Went  up.    It  was  cus- 


12  And  this  shall  he  a  sign  unto 
you ;  Ye  shall  find  the  babe  wrap- 
ped in  swaddling  clothes,  lying  in 
a  manger. 

13  And  suddenly  there  was 
with  the  angel  a  multitude  of  the 
heavenly  host  praising  God,  and 
saying, 

14  Glory  to  God  in  the  highest, 
and  on  earth  peace,  good  will  to- 
ward men. 

15  And  it  came  to  pass,  as  the 
angels  were  gone  away  from  them 
into  heaven,  the  shepherds  said 
one  to  another,  Let  us  now  go 
even  unto  Bethlehem,  and  see  this 
thing  which  is  come  to  pass,  which 
the  Lord  hath  made  known  unto 
us. 

16  And  they  came  with  haste, 
and  found  Mary  and  Joseph,  and 
the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it, 
they  made  known  abroad  the  say- 
ing which  was  told  them  concern- 
ing this  child. 

18  And  all  they  that  heard  it 
wondered  at  those  things  which 
were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these 
things,  and  pondered  them  in  her 
heart. 

20  And  the  shepherds  returned, 
glorifying  and  praising  God  for 
all  the  things  that  they  had  heard 
and  seen,  as  it  was  told  unto  them. 

21  And  when  eight  days  were 
accomplished  for  the  circumcising 
of  the  child,  his  name  was  called 

tomary  to  look  upon  a  progress  towards 
a  country's  capital  as  a  gomg  up.  The 
way  to  Bethlehem  from  Nazareth  was 
through  Jerusalem.     Bethlehem  was  six 

miles  south  of  that  capital. 14.  In 

the  highest.    See  on  Matt.  xxi.  9.     To- 


120 


LUKE. 


JESUS,  which  was  so  named  of 
the  angel  before  he  was  conceived 
in  the  womb. 

22  And  when  the  days  of  her 
purification  according  to  the  law 
of  Moses  were  accomplished,  they 
brought  him  to  Jerusalem,  to  pre- 
sent him  to  the  Lord ; 

23  (As  it  is  written  in  the  law 
of  the  Lord,  Every  male  that 
openeth  the  womb  shall  be  called 
holy  to  the  Lord;) 

24  And  to  offer  a  sacrifice  ac- 
cording to  that  which  is  said  in 
the  law  of  the  Lord,  A  pair  of  tur- 
tle-doves, or  two  young  pigeons. 

25  And,  behold,  there  was  a 
man  in  Jerusalem,  whose  name 
was  Simeon ;  and  the  same  man 
was  just  and  devout,  waiting  for 
the  consolation  of  Israel :  and  the 
Holy  Ghost  was  upon  him. 

26  And  it  was  revealed  unto 
him  by  the  Holy  Ghost,  that  he 
should  not  see  death',  before  he 
had  seen  the  Lord's  Christ. 

27  And  he  came  by  the  Spirit 
into  the  temple :  and  when  the 
parents  brought  in  the  child  Je- 
sus, to  do  for  him  after  the  cus- 
tom of  the  law, 

28  Then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said, 

29  Lord,  now  lettest  thou  thy 
servant  depart  in  peace,  according 
to  thy  word : 

ward  men.     Rather  "  among  men."- 


22.  According  to  the  law  of  3Ioses.    See 

Lev.  xii. 23.  As  it  is  toritten.   Exod. 

xiii.  2  and  elsewhere. 24.  In  the  laiv 

of  the  Lord.    Lev.  xii.  6,  8. 25.  T/te 

consolation  of  Israel,  i.  e.,  the  coming  of 

the  Messiah. 26.  The  Lord's  Christ, 

i.  e.,  the  Lord's  anointed.  See  on  Matt. 
i.  16,  and  compare  Psalm  ii.  2  with  Acts 
iv.  26. 27.  To  do  for  him  after  the 


30  For  mine  eyes  have  seen 
thy  salvation, 

31  Which  thou  hast  prepared 
before  the  face  of  all  people  ; 

32  A  light  to  lighten  the  Gen- 
tiles, and  the  glory  of  thy  people 
Israel. 

33  And  Joseph  and  his  mother 
marvelled  at  those  things  which 
Were  spoken  of  him. 

34  And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother, 
Behold,  this  child  is  set  for  the 
fall  and  rising  again  of  many  in 
Israel ;  and  for  a  sign  which  shall 
be  spoken  against ; 

35  (Yea,  a  sword  shall  pierce 
through  thy  own  soul  also  ;)  that 
the  thoughts  of  many  hearts  may 
be  revealed. 

36  And  there  was  one  Anna,  a 
prophetess,  the  daughter  of  Phan- 
uel,  of  the  tribe  of  Aser :  she  was 
of  a  great  age,  and  had  lived  with 
a  husband  seven  years  from  her 
virginity ; 

37  And  she  was  a  widow  of 
about  fourscore  and  four  years, 
which  departed  not  from  the  tem- 
ple, but  served  God  with  fastings 
and  prayers  night  and  day. 

38  And  she  coming  in  that  in- 
stant gave  thanks  likewise  unto 
the  Lord,  and  spake  of  him  to  all 
them  that  looked  for  redemption 
in  Jerusalem. 

custom  of  the  law,  i.  e.,  to  circumcise 

him. 29.  Now  lettest  thou,  i.  e.,  now 

thou  dost  dismiss  me  to  the  grave  by  this 
fulfilment  of  thy  promise.  It  is  a  very 
common  error  to  understand  this  as  an 
imperative,  'Wiow  let  thy  servant,  &c." 

34.  For  the  fall  and  rising  again, 

i.  e.,  for  the  fall  of  some  and  the  resur- 
rection of  some.  See  2  Cor.  ii.  15,  16  for 
an  illustration  of  this  passage. 35. 


LUKE. 


121 


39  And  when  they  had  per- 
formed all  things  according  to  the 
law  of  the  Lord,  they  returned 
into  Galilee,  to  their  own  city 
Nazareth. 

40  And  the  child  grew,  and 
waxed  strong  in  spirit,  filled  with 
wisdom ;  and  the  grace  of  God 
was  upon  him. 

41  Now  his  parents  went  to 
Jerusalem  every  year  at  the  feast 
of  the  passover. 

42  And  when  he  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem after  the  custom  of  the  feast. 

43  And  when  they  had  fulfilled 
the  days,  as  they  returned,  the 
child  Jesus  tarried  behind  in  Je- 
rusalem ;  and  Joseph  and  his 
mother  knew  not  of  it. 

44  But  they,  supposing  him  to 
have*  been  in  the  company,  went 
a  day's  journey;  and  they  sought 
him  among  their  kinsfolk  and  ac- 
quaintance. 

45  And  when  they  found  him 
not,  they  turned  back  again  to 
Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that 
after  three  days  they  found  him 
in  the  temple,  sitting  in  the  midst 
of  the  doctors,  both  hearing  them, 
and  asking  them  questions. 

47  And   all   that   heard     him 


A  sword.   Perhaps  the  struggle  in  Mary's 
own  heart  before  her  full  appreciation 

of  Christ's  divine  nature. 36.  Of  a 

great  age.     If  she  married  at  14,  she 

must  have  been  now  105  years  old. 

46.  Doctors,  or  teachers. 

III. — 1.  Tiberius  Cesar  was  the  second 
Emperor  of  Rome.  He  began  to  reign 
A.  D.  14,  and  died  A.  D.-37,  in  the  79th 
year  of  his  age.  His  original  name  was 
Tiberius  Claudius  Nero,  but  when  his  mo- 
ther Livia  married  Augustus,  he  became 


were  astonished  at  his  understand- 
ing and  answers. 

48  And  when  they  saw  him, 
they  were  amazed :  and  his  mo- 
ther said  unto  him,  Son,  why 
hast  thou  thus  dealt  with  us  ?  be- 
hold, thy  father  and  I  have  sought 
thee  sorrowing. 

49  And  he  said  unto  them, 
How  is  it  that  ye  sought  me  ? 
wist  ye  not  that  I  must  be  about 
my  Father's  business  ? 

50  And  they  understood  not 
the  saying  which  he  spake  unto 
them. 

51  And  he  went  down  with 
them,  and  came  to  Nazareth,  and 
was  subject  unto  them :  but  his 
mother  kept  all  these  sayings  in 
her  heart. 

52  And  Jesus  increased  in 
wisdom  and  stature,  and  in  fa- 
vour with  God  and  man. 

•  CHAPTER  III. 

\TO"W  in  the  fifteenth  year  of 
JL1  the  reign  of  Tiberius  Cesar, 
Pontius  Pilate  being  governor  of 
Judea,  and  Herod  being  tetrarch 
of  Galilee,  and  his  brother  Philip 
tetrarch  of  Iturea  and  of  the  re- 
gion of  Trachonitis,  and  Lysanias 
the  tetrarch  of  Abilene, 

2  Annas  and    Caiaphas  being 

an  adopted  son  of  that  emperor,  with 
the  name  of  Cesar.  He  was  great-grand- 
uncle  of  the  infamous  Emperor  Nero, 
and  almost  equalled  that  later  monarch 
in  cruelty  and  excess.  Pontius  Pilate. 
See  on  Matt,  xxvii.  2.  Herod  Antipas, 
the  tetrarch.  See  on  Matt.  xiv.  i.  Philip. 
See  on  Matt.  xiv.  1.  Iturea  and  Tra- 
chonitis lay  contiguously  northeast  of 
Palestine,  on  the  eastern  side  of  Her- 
mon,  and  south  of  Damascus.  Lysanias 
was  a  tributary  sovereign  like  the  Her- 


122 


LUKE. 


the  high  priests,  the  word  of  God 
came  unto  John  the  son  of  Zach- 
arias  in  the  wilderness. 

3  And  he  came  into  all  the 
country  about  Jordan,  preaching 
the  baptism  of  repentance  for  the 
remission  of  sins ; 

4  As  it  is  written  in  the  book 
of  the  words  of  Esaias  the  pro- 
phet, saying,  The  voice  of  one 
crying  in  the  wilderness,  Prepare 
ye  the  way  of  the  Lord,  make  his 
paths  straight. 

5  Every  valley  shall  be  filled, 
and  every  mountain  and  hill  shall 
be  brought  low ;  and  the  crooked 
shall  be  made  straight,  and  the 
rough  ways  shall  be  made  smooth ; 

6  And  all  flesh  shall  see  the 
salvation  of  God. 

7  Then  said  he  to  the  multi- 
tude that  came  forth  to  be  bap- 
tized of  him,  O  generation  of  vi- 
pers, who  hath  warned  you  to  flee 
from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits 
worthy  of  repentance,  and  begin 
not  to  say  within  yourselves,  We 
have  Abraham  to  our  father :  for 
I  say  unto  you,  That  God  is  able 
of  these  stones  to  raise  up  chil- 
dren unto  Abraham. 

9  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees :  every 
tree  therefore  which  bringeth  not 

ods,  under  Rome.  Abilene  was  a  district, 
east  of  the  range  of  Anti-Libanus,  and 
bordering,  at  the  south,  on  Galilee  and 

Trachonitis. 2.  Annas  and  Caiaphas 

being  the  high  priests.  See  on  Matt, 
xxvi.  3.     Tlie  wilderness.     See  on  Matt. 

iii.  1. 3.  Baptism  of  repentance.    See 

on  Matt.  iii.  1. 4.  As  it  is  written,  in 

Isaiah  xl.  3-5. 7.    Who  hath  warned 

you.  The  emphasis  is  upon  "  you  J'  and 
the  question  is  made  (as  we  learn  from 


forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire. 

10  And  the  people  asked  him, 
saying,  What  shall  we  do  then  ? 

11  He  answereth  and  saith  un- 
to them,  He  that  hath  two  coats, 
let  him  impart  to  him  that  hath 
none ;  and  he  that  hath  meat,  let 
him  do  likewise. 

12  Then  came  also  publicans 
to  be  baptized,  and  said  unto  him, 
Master,  what  shall  we  do  ? 

13  And  he  said  unto  them, 
Exact  no  more  than  that  which 
is  appointed  you. 

14  And  the  soldiers  likewise 
demanded  of  him,  saying,  And 
what  shall  we  do  ?  And  he  said 
unto  them,  Do  violence  to  no  man, 
neither  accuse  any  falsely ;  and 
be  content  with  your  wages. 

15  And  as  the  people  we»e  in 
expectation,  and  all  men  mused 
in  their  hearts  of  John,  whether 
he  were  the  Christ,  or  not ; 

16  John  answered,  saying  unto 
them  all,  I  indeed  baptize  you  with 
water;  but  one  mightier  than  I 
cometh,  the  latchet  of  whose  shoes 
I  am  not  worthy  to  unloose :  he 
shall  baptize  you  with  the  Holy 
Ghost  and  with  fire  : 

17  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his 
floor,  and  will  gather  the  wheat 

Matt.  iii.  7)  to  the  Pharisees  and  Sad- 
ducees,  the  common  people  doubtless 
hearing  John  (as  they  heard  Jesus, 
Mark  xii.  3V)  gladly,  but  the  presence 
of  haughty  Pharisees  and  Sadducees 
causing  surprise. 8.  We  have  Abra- 
ham to  our  father,  i.  e.,  "as  our  father." 

12.  Publicans.    See  on  Matt.  v.  46. 

■ 14.  Soldiers.     Perhaps  Jews,  who 

had  entered  the  Roman  army. 16. 

See  on  Matt.  iii.  11,  12. 19.  See  on 


LUKE. 


123 


into  his  garner ;  but  the  chaff  he 
will  burn  with  fire  unquenchable. 

18  And  many  other  things  in 
his  exhortation  preached  he  unto 
the  people. 

19  But  Herod  the  tetrarch, 
being  reproved  by  him  for  Hero- 
dias  his  brother  Philip's  wife,  and 
for  all  the  evils  which  Herod  had 
done, 

20  Added  yet  this  above  all, 
that  he  shut  up  John  in  prison. 

21  Now  when  all  the  people 
were  baptized,  it  came  to  pass, 
that  Jesus  also  being  baptized, 
and  praying,  the  heaven  was  open- 
ed, 

22  And  the  Holy  Ghost  des- 
cended in  a  bodily  shape  like  a 
dove  upon  him,  and  a  voice  came 
from  heaven,  which  said,  Thou 
art  my  beloved  Son ;  in  thee  I  am 
well  pleased. 

23  And  Jesus  himself  began 
to  be  about  thirty  years  of  age, 
being  (as  was  supposed)  the  son 
of  Joseph,  which  was  the  son  of 
Heli, 

24  Which  was  the  soyi  of  Mat- 
that,  which  was  the  son  of  Levi, 
which  was  the  son  of  Melchi,  which 
was  the  son  of  Janna,  which  was 
the  son  of  Joseph, 

25  Which  was  the  son  of  Mat- 
tathias,  which  was  the  son  of  Amos, 
which  was  the  son  of  Naum,  which 
was  the  son  of  Esli,  which  was  the 
son  of  Nagge, 

26  Which  was  the  son  of  Maath, 
which  was  the  son  of  Mattathias, 
which  was  the  son  of  Semei,  which 
was  the  son  of  Joseph,  which  was 
the  son  of  Juda, 

Matt.   xiv.    3-5. 22.   See  on   Matt. 

iii.  16. 23.  For  the  comparison  of 


27  Which  was  the  son  of  Joan- 
na, which  was  the  son  of  Rhesa, 
which  was  the  son  of  Zorobabel, 
which  was  the  son  of  Salathiel, 
which  was  the  son  of  Neri, 

,28  Which  was  the  son  of  Mel- 
chi, which  was  the  son  of  Addi, 
which  was  the  son  of  Cosam,  which 
was  the  son  of  Elmodam,  which 
was  the  son  of  Er, 

29  Which  was  the  son  of  Jose, 
which  was  the  son  of  Eliezer, 
which  was  the  son  of  Jorim,  which 
was  the  son  of  Matthat,  which  was 
the  son  of  Levi, 

30  Which  was  the  son  of  Sime- 
on, which  was  the  son  of  Juda, 
which  was  the  son  of  Joseph,  which 
was  the  soti  of  Jonan,  which  was 
the  son  of  Eliakim, 

31  Which  was  the  son  of  Melea, 
which  was  the  son  of  Menan,  which 
was  the  son  of  Mattatha,  which 
was  the  son  of  Nathan,  which  was 
the  son  of  David, 

32  Which  was  the  son  of  Jesse, 
which  was  the  son  of  Obed,  which 
was  the  son  of  Booz,  which  was  the 
son  of  Salmon,  which  was  the  son 
of  Naasson, 

33  Which  was  the  son  of  Amin- 
adab,  which  was  the  son  of  Aram, 
which  was  the  son  of  Esrom,  which 
was  the  son  of  Phares,  which  was 
the  son  of  Juda, 

34  Which  was  the  son  of  Jacob, 
which  was  the  son  of  Isaac,  which 
was  the  son  of  Abraham,  which 
was  the  son  of  Thara,  which  was 
the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch, 
which  was  the  son  of  Ragau,  which 
was  the  son  of  Phalec,  which  was 

this  genealogy  with  that  given  by  Mat- 
thew, see  Matt.  i.  1, 


124 


LUKE. 


the  son  of  Heber,  which  was  the 
son  of  Sala, 

36  Which  was  the  son  of  Cai- 
nan,  which  was  the  son  of  Arphax- 
ad,  which  was  the  son  of  Sem, 
which  was  the  son  of  Noe,  which 
was  the  son  of  Lamech, 

37  Which  was  the  son  of  Ma- 
thusala,  which  was  the  son  of 
Euoch,  which  was  the  son  of  Jared, 
which  was  the  son  of  Maleleel, 
which  was  the  son  of  Cainan, 

38  Which  was  the  son  of  Enos, 
which  was  the  son  of  Seth,  which 
was  the  son  of  Adam,  which  was 
the  son  of  God, 

'       CHAPTER  IV. 

AND  Jesus  being  full  of  the 
Holy  Ghost  returned  from 
Jordan,  and  was  led  by  the  Spirit 
into  the  wilderness, 

2  Being  forty  days  tempted  of 
the  devil.  And  in  those  days  he 
did  eat  nothing  :  and  when  they 
were  ended,  he  afterward  hunger- 
ed. 

3  And  the  devil  said  unto  him, 
If  thou  be  the  Son  of  God,  com- 
mand this  stone  that  it  be  made 
bread. 

4  And  Jesus  answered  him, 
saying,  It  is  written,  That  man 
shall  not  live  by  bread  alone,  but 
by  every  word  of  God. 

5  And  the  devil,  taking  him 
up  into  a  high  mountain,  shewed 
unto  him  all  the  kingdoms  of  the 
world  in  a  moment  of  time. 

6  And  the  devil  said  unto  him, 
All  this  power  will  I  give  thee, 

IV. — For  notes  on  vv.  1-15,  see  Matt, 
iv. 14.  In  the  power  of  the  Spirit. 


and  the  glory  of  them  :  for  that 
is  delivered  unto  me ;  and  to 
whomsoever  I  will,  I  give  it. 

7  If  thou  therefore  wilt  wor- 
ship me,  all  shall  be  thine. 

8  And  Jesus  answered  and 
said  unto  him,  Get  thee  behind 
me,  Satan  :  for  it  is  written,  Thou 
shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve. 

9  And  he  brought  him  to  Je- 
rusalem, and  set  him  on  a  pinna- 
cle of  the  temple,  and  said  unto 
him,  If  thou  be  the  Son  of  God, 
cast  thyself  down  from  hence : 

10  For  it  is  written,  He  shall 
give  his  angels  charge  over  thee, 
to  keep  thee : 

11  And  in  their  hands  they 
shall  bear  thee  up,  lest  at  any 
time  thou  dash  thy  foot  against  a 
stone. 

12  And  Jesus  answering  said 
unto  him,  It  is  said,  Thou  shalt 
not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had 
ended  all  the  temptation,  he  de- 
parted from  him  for  a  season. 

14  %  And  Jesus  returned  in 
the  power  of  the  Spirit  into  Gali- 
lee :  and  there  went  out  a  fame 
of  him  through  all  the  region 
round  about. 

15  And  he  taught  in  their  syn- 
agogues, being  glorified  of  all. 

16  1"  And  he  came  to  Naza- 
reth, where  he  had  been  brought 
up  :  and,  as  his  custom  -was,  he 
went  into  the  synagogue  on  the 
sabbath  day,  and  stood  up  for  to 
read. 

17  And    there   was    delivered 


Like  "being  full  of  the  Holy  Ghost"  in 
ver.  1.     This  refers  to  the  human  nature 


LUKE. 


125 


unto  him  the  book  of  the  prophet 
Esaias.  And  when  he  had  open- 
ed the  book,  he  found  the  place 
where  it  was  written, 

18  The  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  anoint- 
ed me  to  preach  the  gospel  to  the 
poor ;  he  hath  sent  me  to  heal  the 
brokenhearted,  to  preach  deliver- 
ance to  the  captives,  and  recover- 
ing of  sight  to  the  blind,  to  set  at 
liberty  them  that  are  bruised, 

19  To  preach  the  acceptable 
year  of  the  Lord. 

20  And  he  closed  the  book, 
and  he  gave  it  again  to  the  minis- 
ter, and  sat  down.  And  the  eyes 
of  all  them  that  were  in  the  syna- 
gogue were  fastened  on  him. 

21  And  he  began  to  say  unto 
thetn,  This  day  is  this  Scripture 
fulfilled  in  your  ears. 

22  And  all  bare  him  witness, 
and  wondered  at  the  gracious 
words  which  proceeded  out  of  his 
mouth.  And  they  said,  Is  not 
this  Joseph's  son  ? 

23  And  he  said  unto  them,  Ye 
will  surely  say  unto  me  this  pro- 
verb, Physician,  heal  thyself: 
whatsoever  we  have  heard  done  in 
Capernaum,  do  also  here  in  thy 
country. 

24  And  he  said,  Verily  I  say 
unto  you,  No  prophet  is  accepted 
in  his  own  country. 

25  But  I  tell  you  of  a  truth, 

of  Christ. 18.  Isaiah  lxi.  1,  2. 

20.  Minister.     Rather  "servant." 


21.  Began.     This  indicates  that  a  ser- 
mon wa3  preached  of  which  this  was  but 

the  opening,  or  the  leading  thought. 

25.  1  Kings  xvii.  9. 27.  2  Kings  v. 

-29.  The  brow  of  the  hill,  whereon 


their  city  vms  built.    The  present  village 
of  Nazareth  is  situated  at  the  northwest 


many  widows  were  in  Israel  in  the 
days  of  Elias,  when  the  heaven 
was  shut  up  three  years  and  six 
months,  when  great  famine  was 
throughout  all  the  land  ; 

26  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a 
city  of  Sidon,  unto  a  woman  that 
was  a  widow. 

27  And  many  lepers  were  in 
Israel  in  the  time  of  Eliseus  the 
prophet ;  and  none  of  them  was 
cleansed,  saving  Naaman  the  Sy- 
rian. 

28  And  all  they  in  the  syna- 
gogue, when  they  heard  these 
things,  were  filled  with  wrath, 

29  And  rose  up,  and  thrust 
him  out  of  the  city,  and  led  him 
unto  the  brow  of  the  hill  whereon 
their  city  was  built,  that  they 
might  cast  him  down  headlong. 

30  But  he,  passing  through  the 
midst  of  them,  went  his  way, 

31  And  came  down  to  Caper- 
naum, a  city  of  Galilee,  and  taught 
them  on  the  sabbath  days. 

32  And  they  were  astonished 
at  his  doctrine  :  for  his  word  was 
with  power. 

33  %  And  in  the  synagogue 
there  was  a  man,  which  had  a 
spirit  of  an  unclean  devil,  and 
cried  out  with  a  loud  voice, 

34  Saying,  Let  us  alone  ;  what 
have  we  to  do  with  thee,  thou  Je- 
sus of  Nazareth  ?  art  thou  come 

extremity  of  its  little  valley  on  the  side 
of  the  hill,  and  presents  several  precip- 
itous fronts  toward  the  valley. 31. 

Capernaum.     See  on  Matt.  viii.  5. 

33.  Spirit  of  an  unclean  devil.  A  devil, 
probably,  which  made  the  man  filthy  in 

his   person  and   habits. 34.  Notice 

that  the  plural  and  singular  are  used  in- 
terchangeably, as  the   devil  speaks  for 


126 


LUKE. 


to  destroy  us  ?    I  know  thee  who 
thou  art ;  the  Holy  One  of  God. 

35  And  Jesus  rebuked  him, 
saying,  Hold  thy  peace,  and  come 
out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he 
came  out  of  him,  and  hurt  him 
not. 

36  And  they  were  all  amazed, 
and  spake  among  themselves,  say- 
ing, What  a  word  is  this !  for 
with  authority  and  power  he  com- 
mandeth  the  unclean  spirits,  and 
they  come  out. 

37  And  the  fame  of  him  went 
out  into  every  place  of  the  coun- 
try round  about. 

38  %  And  he  arose  out  of  the 
synagogue,  and  entered  into  Si- 
mon's house.  And  Simon's  wife's 
mother  was  taken  with  a  great 
fever;  and  they  besought  him  for 
her. 

39  And  he  stood  over  her,  and 
rebuked  the  fever;  and  it  left 
her :  and  immediately  she  arose 
and  ministered  unto  them. 

40  ^[  Now  when  the  sun  was 
setting,  all  they  that  had  any  sick 
with  divers  diseases  brought  them 
unto  him ;  and  he  laid  his  hands 
on  every  one  of  them,  and  healed 
them. 

41  And  devils  also  came  out  of 
many,  crying  out,  and  saying, 
Thou  art  Christ  the  Son  of  God. 
And  he  rebuking  them  suffered 
them  not  to  speak  :  for  they  knew 
that  he  was  Christ. 

himself  or  for  the  man  also. 35.  And 

hurt  him  not,  i.  e.,  "and  left  him  un- 
harmed by  his  former  possession." 

41.  Suffered  them  not  to  speak;  for 
they  knew  that  he  was  Christ.  Rather, 
"  suffered  them  not  to  say  that  they  knew 


42  And  when  it  was  day,  he 
departed  and  went  into  a  desert 
place  :  and  the  people  sought  him, 
and  came  unto  him,  and  stayed 
him,  that  he  should  not  depart 
from  them. 

43  And  he  said  unto  them,  I 
must  preach  the  kingdom  of  God 
to  other  cities  also ;  for  therefore 
am  I  sent. 

44  And  he  preached  in  the  syn- 
agogues of  Galilee. 

CHAPTER  V. 

AND  it  came  to  pass,  that,  as 
the  people  pressed  upon^him 
to  hear  the  word  of  God,  he  stood 
by  the  lake  of  Gennesaret, 

2  And  saw  two  ships  standing 
by  the  lake :  but  the  fishermen 
were  gone  out  of  them,  and  were 
washing  their  nets. 

3  And  he  entered  into  one  of 
the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust 
out  a  little  from  the  land.  And 
he  sat  down,  and  taught  the  peo- 
ple out  of  the  ship. 

4  Now  when  he  had  left  speak- 
ing, he  said  unto  Simon,  Launch 
out  into  the  deep,  and  let  down 
your  nets  for  a  draught. 

5  And  Simon  answering  said 
unto  him,  Master,  we  have  toiled 
all  the  night,  and  have  taken  no- 
thing :  nevertheless  at  thy  word 
I  will  let  down  the  net. 

6  And  when  they  had  this  done, 

that  he  was  Christ."  Compare  Mark  i.  34. 
The  Greek  word  means  "  speak,"  but  is 
used  for  " say"  in  Acts  x.  6. 

V. — 1.    Gennesaret.      See   on   Matt. 

xiv.  34. 2.  Ships,  i.  e.,  boats. 

6.  Brake.   Rather  "was  breaking." 


LUKE. 


127 


they  inclosed  a.  great  multitude  of 
fishes  :  and  their  net  brake. 

7  And  they  beckoned  unto  their 
partners,  which  were  in  the  other 
ship,  that  they  should  come  and 
help  them.  And  they  came,  and 
filled  both  the  ships,  so  that  they 
began  to  sink. 

8  When  Simon  Peter  saw  it, 
he  fell  down  at  Jesus'  knees,  say- 
ing, Depart  from  me;  for  I  am 
a  sinful  man,  0  Lord. 

9  For  he  was  astonished,  and 
all  that  were  with  him,  at  the 
draught  of  the  fishes  which  they 
had  taken  : 

10  And  so  was  also  James,  and 
John,  the  sons  of  Zebedee,  which 
were  partners  with  Simon.'  And 
Jesus  said  unto  Simon,  Fear  not ; 
from  henceforth  thou  shalt  catch 
men. 

11  And  when  they  had  brought 
their  ships  to  land,  they  forsook 
all,  and  followed  him. 

12  ^f  And  it  came  to  pass, 
when  he  was  in  a  certain  city,  be- 
hold a  man  full  of  leprosy;  who 
seeing  Jesus  fell  on  his  face,  and 
besought  him,  saying,  Lord,  if 
thou  wilt,  thou  canst  make  me 
clean. 

13  And  he  put  forth  his  hand, 
and  touched  him,  saying,  I  will : 
be  thou  clean.  And  immediate- 
ly the  leprosy  departed  from 
him. 

14  And  he  charged  him  to  tell 
no  man  :  but  go,  and  shew  thyself 
to  the  priest,  and  offer  for  thy 
cleansing,    according    as     Moses 

10.  James  and  John  were  in  another 
boat.     See  Matt.  iv.  21  and  Mark  i.  19. 

14.  See  on  Matt.  viii.  4. 17.  On 

a  certain  day.     This  happened  in  Ca- 


commanded,  for  a  testimony  unto 
them. 

15  But  so  much  the  more  went 
there  a  fame  abroad  of  him  :  and 
great  multitudes  came  together  to 
hear,  and  to  be  healed  by  him  of 
their  infirmities. 

16  T  And  he  withdrew  himself 
into  the  wilderness,  and  prayed. 

17  And  it  came  to  pass  on  a 
certain  day,  as  he  was  teaching, 
that  there  were  Pharisees  and 
doctors  of  the  law  sitting  by, 
which  were  come  out  of  every  town 
of  Galilee,  and  Judea,  and  Jeru- 
salem :  and  the  power  of  the  Lord 
was  present  to  heal  them. 

18  %  And,  behold,  men  brought 
in  a  bed  a  man  which  was  taken 
with  a  palsy :  and  they  sought 
means  to  bring  him  in,  and  to  lay 
him  before  him. 

19  And  when  they  could  not 
find  by  what  way  they  might  bring 
him  in  because  of  the  multitude, 
they  went  upon  the  housetop,  and 
let  him  down  through  the  tiling 
with  his  couch  into  the  midst  be- 
fore Jesus. 

20  And  when  he  saw  their  faith, 
he  said  unto  him,  Man,  thy  sins 
are  forgiven  thee. 

21  And  the  scribes  and  the 
Pharisees  began  to  reason,  saying, 
Who  is  this  which  speaketh  blas- 
phemies ?  Who  can  forgive  sins, 
but  God  alone  ? 

22  But  when  Jesus  perceived 
their  thoughts,  he  answering  said 
unto  them,  What  reason  ye  in 
your  hearts  ? 

pernaum.  See  Mark  ii.  1.  Jerusalem, 
although  in  Judea,  is  mentioned  sep- 
arately because  of  its  high  metropolitan 
and  sacred  character.     See  Matt.  iii.  5, 


128 


LUKE. 


23  Whether  is  easier,  to  say, 
Thy  sins  be  forgiven  thee  ;  or  to 
say,  Rise  up  and  walk  ? 

24  But  that  ye  may  know  that 
the  Son  of  man  hath  power  upon 
earth  to  forgive  sins,  (he  said  unto 
the  sick  of  the  palsy,)  I  say  unto 
thee,  Arise,  and  take  up  thy  couch, 
and  go  into  thine  house. 

25  And  immediately  he  rose  up 
before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to 
his  own  house,  glorifying  God. 

26  And  they  were  all  amazed, 
and  they  glorified  God,  and  were 
filled  with  fear,  saying,  We  have 
seen  strange  things  to  day. 

27  1"  And  after  these  things  he 
went  forth,  and  saw  a  publican, 
named  Levi,  sitting  at  the  receipt 
of  custom  :  and  he  said  unto  him, 
Follow  me. 

28  And  he  left  all,  rose  up,  and 
followed  him. 

29  And  Levi  made  him  a  great 
feast  in  his  own  house  :  and  there 
was  a  great  company  of  publicans 
and  of  others  that  sat  down  with 
them. 

30  But  their  scribes  and  Phar- 
isees murmured  against  his  disci- 
ples, saying,  Why  do  ye  eat  and 
drink  with  publicans  and  sinners  ? 

31  And  Jesus  answering  said 
unto  them,  They  that  are  whole 
need  not  a  physician;  but  they 
that  are  sick. 

32  I  came  not  to  call  the  right- 
eous, but  sinners  to  repentance. 

33  %  And  they  said  unto  him, 

Mark  i.  5,  and  Luke  vi.   17.     To  heal 

them,  i.  e.,  the  sick  of  ver.  15. 23. 

See  on  Matt.  ix.  5. 33.  From  Mark 

ii.  18  we  learn  that  this  question  was  put 
to  our  Saviour  at  a  time  when  John's  dis- 


Why  do  the  disciples  of  John  fast 
often,  and  make  prayers,  and  like- 
wise the  disciples  of  the  Pharisees; 
but  thine  eat  and  drink  ? 

34  And  he  said  unto  them, 
Can  ye  make  the  children  of  the 
brideehamber  fast,  while  the 
bridegroom  is  with  them  ? 

35  But  the  days  will  come, 
when  the  bridegroom  shall  be  tak- 
en away  from  them,  and  then  shall 
they  fast  in  those  days. 

36  T  And  ne  spake  also  a  par- 
able unto  them;  No  man  putteth 
a  piece  of  a  new  garment  upon  an 
old;  if  otherwise,  then  both  the 
new  maketh  a  rent,  and  the  piece 
that  was  taken  out  of  the  new 
agreeth  not  with  the  old. 

37  And  no  man  putteth  new 
Wine  into  old  bottles ;  else  the  new 
wine  will  burst  the  bottles,  and 
be  spilled,  and  the  bottles  shall 
perish. 

38  But  new  wine  must  be  put 
into  new  bottles;  and  both  are 
preserved. 

39  No  man  also  having  drunk 
old  wine  straightway  desireth  new; 
for  he  saith,  The  old  is  better. 

CHAPTER  VI. 

AND  it  came  to  pass  on  the  se- 
cond sabbath  after  the  first, 
that  he  went  through  the  corn 
fields ;  and  his  disciples  plucked 
the  ears  of  corn,  and  did  eat,  rub- 
bing them  in  their  hands. 

2  And  certain  of  the  Pharisees 
said  unto  them,  Why  do  ye  that 

ciples  and  the  Pharisees  were  keeping  a 

fast. 37.  See  on  Matt.  ix.  IV. 

VI. — 1.  On  the  second  sabbath  after 
the  first.  The  original  means  literally 
"  on  the  second-first  (or  rather  first  of 


LUKE. 


129 


which  is  not  lawful  to  do  on  the 
sabbath  days  ? 

3  And  Jesus  answering  them 
said,  Have  ye  not  read  so  much 
as  this,  what  David  did,  when 
himself  was  a  hungered,  and  they 
which  were  with  him  ; 
j  4  How  he  went  into  the  house 
of  God,  and  did  take  and  eat  the 
shewbread,  and  gave  also  to  them 
that  were  with  him ;  which  it  is 
not  lawful  to  eat  but  for  the 
priests  alone  ? 

5  And  he  said  unto  them,  That 
the  Son  of  man  is  Lord  also  of 
the  sabbath.  . 

6  And  it  came  to  pass  also  on 
another  sabbath,  that  he  entered 
into  the  synagogue  and  taught : 
and  there  was  a  man  whose  right 
hand  was  withered. 

7  And  the.  scribes  and  Phari- 
sees watched  him,  whether  he 
would  heal  on  the  sabbath  day; 
that  they  might  find  an  accusation 
against  him. 

8  But  he  knew  their  thoughts, 
and  said  to  the  man  which  had 
the  withered  hand,  Rise  up,  and 
stand  forth  in  the  midst.  And 
he  arose  and  stood  forth. 

9  Then  said  Jesus  unto  them, 
I  will  ask  you  one  thing ;  Is  it 
lawful  on  the  sabbath  days  to  do 

second)  sabbath."  Commentators  have 
been  puzzled  to  understand  the  meaning 
of  this  term.  The  suggestion  of  Wieseler 
seems  very  likely  to  be  the  true  solution 
of  the  difficulty.  He  supposes  that  the 
word  refers  to  the  first  sabbath  in  the 
second  week  of  years  of  an  inter-jubilee 
period.  Yet  I  prefer  regarding  it  as  re- 
ferring to  the  first  sabbath  in  the  second 
religious  division  of  the  year,  i.  e.,  the 
period  of  the  first  fruits,  beginning  at 
the  wave-sheaf-offering  and   ending  at 


good,  or  to  do  evil  ?  to  save  life, 
or  to  destroy  it  ? 

10  And  looking  round  about 
upon  them  all,  he  said  unto  the 
man,  Stretch  forth  thy  hand. 
And  he  did  so  :  and  his  hand 
was  restored  whole  as  the  other. 

11  And  they  were  filled  with 
madness ;  and  communed  one  with 
another  what  they  might  do  to 
Jesus. 

12  And  it  came  to  pass  in 
those  days,  that  he  went  out  into 
a  mountain  to  pray,  and  continued 
all  night  in  prayer  to  God. 

13  ^T  And  when  it  was  day,  he 
called  unto  him  his  disciples  :  and 
of  them  he  chose  twelve,  whom 
also  he  named  apostles ; 

14  Simon,  (whom  he  also  na- 
med Peter,)  and  Andrew  his  bro- 
ther, James  and  John,  Philip  and 
Bartholomew, 

15  Matthew  and  Thomas, 
James  the  son  of  Alpheus,  and 
Simon  called  Zelotes, 

16  And  Judas  the  brother  of 
James,  and  Judas  Iscariot,  which 
also  was  the  traitor. 

17  %  And  he  came  down  with 
them,  and  stood  in  the  plain,  and 
the  company  of  his  disciples,  and 
a  great  multitude  of  people  out  of 
all    Judea    and    Jerusalem,    and 

Pentecost.  (See  Lev.  xxiii.  10-15.)  In 
this  case  it  would  be  the  first  sabbath 
after  it  became  lawful  to  pluck  the 
green  ears  (see  Lev.  xxiii.  14).  Our  Eng- 
lish translation  is  undoubtedly  wrong. 
For  notes  on  the  first  eleven  verses  of 

this  chapter,  see  on  Matt.  xii.  1-14. 

12.  A  mountain.  Rather  "  the  mount- 
ainous region." 13.    For  notes   on 

w.    13-16,    see   on   Matt.  x.  2-4. 

17.  Came  down  from  the  mountainous 
region  (ver.  12).     Tyre  and  Sidon.    See 


130 


LUKE. 


from  the  sea  coast  of  Tyre  and 
Sidon,  which  came  to  hear  him, 
and  to  be  healed  of  their  diseases; 

18  And  they  that  were  vexed 
with  unclean  spirits :  and  they 
were  healed. 

19  And  the  whole  multitude 
sought  to  touch  him  :  for  there 
went  virtue  out  of  him,  and  healed 
them  all. 

20  ^[  And  he  lifted  up  his  eyes 
on  his  disciples,  and  said,  Blessed 
be  ye  poor  :  for  yours  is  the  king- 
dom of  God. 

21  Blessed  ore  ye  that  hunger 
now  :  for  ye  shall  be  filled.  Bles- 
sed are  ye  that  weep  now  :  for  ye 
shall  laugh. 

22  Blessed  are  ye,  when  men 
shall  hate  you,  and  when  they 
shall  separate  you  from  their  com- 
pany, and  shall  reproach  you,  and 
cast  out  your  name  as  evil,  for 
the  Son  of  man's  sake. 

23  Rejoice  ye  in  that  day,  and 
leap  for  joy  :  for,  behold,  your  re- 
ward is  great  in  heaven :  for  in 
the  like  manner  did  their  fathers 
unto  the  prophets. 

2-i  But  woe  unto  you  that  are 
rich !  for  ye  have  received  your 
consolation. 

25  Woe  unto  you  that  are  full ! 
for  ye  shall  hunger.  Woe  unto 
you  that  laugh  now  !  for  ye  shall 
mourn  and  weep. 

26  Woe  unto  you,  when  all 
men  shall  speak  well  of  you  !  for 
so  did  their  fathers  to  the  false 
prophets. 

27  %  But  I  say  unto  you  which 

on  Matt.  xv.  21. 18.  Unclean  spirits. 

See  on  chap.  iv.  33. 19.    Virtue,  i. 

e.,  power  went  forth  from  him. 20. 

For  notes  on  vv.  20-49,  see  on  Matt,  v, 


hear,  Love  your  enemies,  do  good 
to  them  which  hate  you, 

28  Bless  them  that  curse  you, 
and  pray  for  them  which  despite- 
fully  use  you. 

29  And  unto  him  that  smiteth 
thee  on  the  one  cheek  offer  also 
the  other ;  and  him  that  taketh 
away  thy  cloak  forbid  not  to  take 
thy  coat  also. 

30  Give  to  everv  man  that 
asketh  of  thee ;  and  of  him  that 
taketh  away  thy  goods  ask  them 
not  again. 

31  And  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to 
them  likewise. 

32  For  if  ye  love  them  which 
love  you,  what  thank  have  ye  ? 
for  sinners  also  love  those  that 
love  them. 

33  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank 
have  ye  ?  for  sinners  also  do  even 
the  same. 

34  And  if  ye  lend  to  them  of' 
whom  ye  hope  to   receive,  what 
thank  have  ye  ?  for  sinners  also 
lend  to  sinners,  to  receive  as  much 
again. 

35  But  love  ye  your  enemies, 
and  do  good,  and  lend,  hoping  for 
nothing  again  ;  and  your  reward 
shall  be  great,  and  ye  shall  be  the 
children  of  the  Highest :  for  he 
is  kind  unto  the  unthankful  and  to 
the  evil. 

36  Be  ye  therefore  merciful, 
as  your  Father  also  is  merciful. 

37  Judge  not,  and  ye  shall  not 
be  judged  :  condemn  not,  and  ye 

vi,  vii. 38.  Into  your  bosom,  i.  e.,  the 

bosom  of  the  cloak,  in  whose  folds  grain 
and  such  things  were  readily  and  usually 
carried  in  Oriental  lands. 


LUKE. 


131 


shall  not  be  condemned  :  forgive, 
and  ye  shall  be  forgiven : 

38  Grive,  and  it  shall  be  given 
unto  you;  good  measure,  pressed 
down,  and  shaken  together,  and 
running  over,  shall  men  give  into 
your  bosom.  For  with  the  same 
measure  that  ye  mete  withal  it 
shall  be  measured  to  you  again. 

39  And  he  spake  a  parable  un- 
to them ;  Can  the  blind  lead  the 
blind  ?  shall  they  not  both  fall 
into  the  ditch  ? 

40  The  disciple  is  not  above 
his  master  :  but  every  one  that  is 
perfect  shall  be  as  his  master. 

41  And  why  beholdest  thou 
the  mote  that  is  in  thy  brother's 
eye,  but  perceivest  not  the  beam 
that  is  in  thine  own  eye  ? 

42  Either  how  canst  thou  say 
to  thy  brother,  Brother,  let  me 
pull  out  the  mote  that  is  in  thine 
eye,  when  thou  thyself  beholdest 
not  the  beam  that  is  in  thine  own 
eye?  Thou  hypocrite,  cast  out 
first  the  beam  out  of  thine  own 
eye,  and  then  shalt  thou  see  clear- 
ly to  pull  out  the  mote  that  is  in 
thy  brother's  eye. 

43  For  a  good  tree  bringeth 
not  forth  corrupt  fruit ;  neither 
doth  a  corrupt  tree  bring  forth 
good  fruit. 

44  For  every  tree  is  known  by 
his  own  fruit.  For  of  thorns  men 
do  not  gather  figs,  nor  of  a  bram- 
ble bush  gather  they  grapes. 

45  A  good  man  out  of  the  good 
treasure  of  his  heart  bringeth 
forth  that  which  is  good ;  and  an 
evil  man  out  of  the  evil  treasure 
of  his  heart  bringeth  forth  that 

YII. — 1.  Capernaum.  See  on  Matt, 
viii.  5,  and  for  notes  on  the  first  ten 


which  is  evil :  for  of  the  abundance 
of  the  heart  his  mouth  speaketh. 

46  %  And  why  call  ye  me, 
Lord,  Lord,  and  do  not  the  things 
which  I  say  ? 

47  Whosoever  cometh  to  me, 
and  heareth  my  sayings,  and  do- 
eth  them,  I  will  shew  you  to  whom 
he  is  like : 

48  He  is  like  a  man  which 
built  a  house,  and  digged  deep, 
and  laid  the  foundation  on  a  rock  : 
and  when  the  flood  arose,  the 
stream  beat  vehemently  upon  that 
house,  and  could  not  shake  it ; 
for  it  was  founded  upon  a  rock. 

49  But  he  that  heareth,  and 
doeth  not,  is  like  a  man  that  with- 
out a  foundation  built  a  house  up- 
on the  earth ;  against  which  the 
■stream  did  beat  vehemently,  and 
immediately  it  fell ;  and  the  ruin 
of  that  house  was  great. 

CHAPTER  VII. 

^VTOW  when  he  had  ended  all 
±S  his  sayings  in  the  audience 
of  the  people,  he  entered  into  Ca- 
pernaum. 

2  And  a  certain  centurion's 
servant,  who  was  dear  unto  him, 
was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus, 
he  sent  unto  him  the  elders  of  the 
Jews,  beseeching  him  that  he 
would  come  and  heal  his  servant. 

4  And  when  they  came  to  Je- 
sus, they  besought  him  instantly, 
saying,  That  he  was  worthy  for 
whom  he  should  do  this  : 

5  For  he  loveth  our  nation, 
and  he  hath  built  us  a  synagogue. 

verses  of  this  chapter,  see  on  Matt.  viii. 
5-13. 5.    This  verse   reads  better, 


132 


LUKE. 


6  Then  Jesus  went  with  them. 
And  when  he  was  now  not  far 
from  the  house,  the  centurion  sent 
friends  to  him,  saying  unto  him, 
Lord,  trouble  not  thyself;  for  I 
am  not  worthy  that  thou  should- 
est  enter  under  my  roof; 

7  Wherefore  neither  thought  I 
myself  worthy  to  come  unto  thee  : 
but  say  in  a  word,  and  my  ser- 
vant shall  be  healed. 

8  For  I  also  am  a  man  set  un- 
der authority,  having  under  me 
soldiers,  and  I  say  unto  one,  Go, 
and  he  goeth ;  and  to  another, 
Come,  and  he  cometh ;  and  to  my 
servant,  Do  this,  and  he  cloeth  it. 

9  When  Jesus  heard  these 
things,  he  marvelled  at  him,  and 
turned  him  about,  and  said  unto 
the  people  that  followed  him,  L 
say  unto  you,  I  have  not  found  so 
great  faith,  no,  not  in  Israel.     . 

10  And  they  that  were  sent, 
returning  to  the  house,  found  the 
servant  whole  that  had  been  sick. 

11  T  And  it  came  to  pass  the 
day  after,  that  he  went  into  a  city 
called  Nain;  and  many  of  his 
disciples  went  with  him,  and  much 
people. 

12  Now  when  he  came  nigh  to 
the  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  out,  the 
only  son  of  his  mother,  and  she 
was  a  widow ;  and  much  people 
of  the  city  was  with  her. 

13  And  when  the    Lord   saw 

"  For  he  loveth  our  nation,  and  himself 
built  us  our  synagogue."     (Scholefield.) 

11.  Nain.    This  place  (still  bearing 

the  same  name)  is  on  the  northern  slope 
of  the  Little  Hermon  (so  called),  a 
mountain  at  the  eastern  extremity  of  the 
great  plain  of  Esdraelron.  It  was  about 
twelve  miles  southwest  of  Capernaum. 


her,  he  had  compassion  on   her, 
and  said  unto  her,  Weep  not. 

14  And  he  came  and  touched 
the  bier  :  and  they  that  bare  him 
stood  still.  And  he  said,  Young 
man,  I  say  unto  thee,  Arise. 

15  And  he  that  was  dead  sat 
up,  and  began  to  speak.  And  he 
delivered  him  to  his  mother. 

16  And  there  came  a  fear  on 
all :  and  they  glorified  God,  say- 
ing, That  a  great  prophet  is  risen 
up  among  us ;  and,  That  God 
hath  visited  his  people. 

17  And  this  rumour  of  him 
went  forth  throughout  all  Judea, 
and  throughout  all  the  region 
round  about. 

18  And  the  disciples  of  John 
shewed  him  of  all  these  things. 

19  %  And  John  calling  unto 
him  two  of  his  disciples  sent  them 
to  Jesus,  saying,  Art  thou  he  that 
should  come  ?  or  look  we  for  an- 
other ? 

20  When  the  men  were  come 
unto  him,  they  said,  John  Baptist 
hath  sent  us  unto  thee,  saying, 
Art  thou  he  that  should  come  ? 
or  look  we  for  another  ? 

21  And  in  that  same  hour  he 
cured  many  of  their  infirmities  and 
plagues,  and  of  evil  spirits ;  and 
unto  many  that  were  blind  he  gave 
sight. 

22  Then  Jesus  answering  said 
unto  them,  Go  your  way,  and  tell 
John  what  things  ye   have  seen 

-17.  Tliroucjhout  all  Judea,  &c, 


e.,   throughout    all  Judea  as  well    as 
throughout  all  the  region  around  Nain 

(which  was  not  in  Judea). 18.   For 

notes  on  vv.  18-35,  see  on  Matt.  xi.  2- 

19. 19.  And  John,  who  was  now  in 

prison. 36.    One  of  the  Pharisees, 

named  Simon  (ver.  40).     This  narrative 


LUKE. 


133 


and  heard ;  how  that  the  blind 
see,  the  lame  walk,  the  lepers  are 
cleansed,  the  deaf  hear,  the  dead 
are  raised,  to  the  poor  the  gospel 
is  preached. 

23  And  blessed  is  he,  whosoever 
shall  not  be  offended  in  me. 

24  T  And  when  the  messen- 
gers of  John  were  departed,  he 
began  to  speak  unto  the  people 
concerning  John,  What  went  ye 
out  into  the  wilderness  for  to 
see  ?  A  reed  shaken  with  the 
wind  ? 

25  But  what  went  ye  out  for 
to  see  ?  A  man  clothed  in  soft 
raiment  ?  Behold,  they  which  are 
gorgeously  apparelled,  and  live 
delicately,  are  in  kings1  courts. 

26  But  what  went  ye  out  for 
to  see  ?  A  prophet  ?  Yea,  I  say 
unto  you,  and  much  more  than  a 
prophet. 

27  This  is  he,  of  whom  it  is 
written,  Behold,  I  send  my  mes- 
senger before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

28  For  I  say  unto  you,  Among 
those  that  are  born  of  women 
there  is  not  a  greater  prophet  than 
John  the  Baptist :  but  he  that  is 
least  in  the  kingdom  of  God  is 
greater  than  he. 

29  And  all  the  people  that 
heard  him,  and  the  publicans,  jus- 
tified God,  being  baptized  with 
the  baptism  of  John. 

30  But  the  Pharisees  and  law- 
yers rejected  the  counsel  of  God 

must  not.be  confounded  with  that  in 
Matt,  xxvi.,  Mark  xiv.,  and  John  xii. 
The  detailed  circumstances,  the  time  and 
the  place  are  all  different.— — 36.  Sat 
down  to  meat.  Literally  "  reclined,"  ac- 
cording to  the  ancient  usage  at  meals. 


against  themselves,  being  not  bap- 
tized of  him. 

31  %  And  the  Lord  said, 
Whereunto  then  shall  I  liken  the 
men  of  this  generation?  and  to 
what  are  they  like  ? 

32  They  are  like  unto  children 
sitting  in  the  marketplace,  and 
calling  one  to  another,  and  saying, 
We  have  piped  unto  you,  and  ye 
have  not  danced ;  we  have  mourn- 
ed to  you,  and  ye  have  not  wept. 

33  For  John  the  Baptist  came 
neither  eating  bread  nor  drinking 
wine;  and  ye  say,  He  hath  a 
devil. 

34  The  Son  of  man  is  come 
eating  and  drinking ;  and  ye  say, 
Behold  a  gluttonous  man,  and  a 
winebibber,  a  friend  of  publicans 
and  sinners ! 

35  But  wisdom  is  justified  of 
all  her  children. 

36  T  And  one  of  the  Pharisees 
desired  him  that  he  would  eat 
with  him.  And  he  went  into  the 
Pharisee's  house,  and  sat  down  to 
meat. 

37  And,  behold,  a  woman  in 
the  city,  which  was  a  sinner,  when 
she  knew  that  Jesus  sat  at  meat  in 
the  Pharisee's  house,  brought  an 
alabaster  box  of  ointment, 

38  And  stood  at  his  feet  behind 
him  weeping,  and  began  to  wash 
his  feet  with  tears,  and  did  wipe 
them  with  the  hairs  of  her  head, 
and  kissed  his  feet,  and  anointed 
them  with  the  ointment. 

-37.  A  shiner.     An  openly  sinful 


person.  Compare  chap.  xv.  2.  Sat  at 
meat.  See  above  on  ver.  36.  Alabaster 
box  of  ointment.     See  on  Matt.  xxvi.  7. 

38.  At  his  feet  behind  him.   Those 

at  table   so   reclined   on  the  sofas    or 


134 


LUKE. 


89  Now  -when  the  Pharisee 
which  had  bidden  him  saw  tt,  he 
spake  within  himself,  saying,  This 
man,  if  he  were  a  prophet,  would 
have  known  who  and  what  man- 
ner of  woman  this  is  that  toucheth 
him  ;  for  she  is  a  sinner. 

40  And  Jesus  answering  said 
unto  him,  Simon,  I  have  some- 
what to  say  unto  thee.  And  he 
saith,  Master,  say  on. 

41  There  was  a  certain  creditor 
which  had  two  debtors :  the  one 
owed  five  hundred  pence,  and  the 
other  fifty. 

42  And  when  they  had  nothing 
to  pay,  he  frankly  forgave  them 
both.  Tell  me  therefore,  which 
of  them  will  love  him  most  ? 

43  Simon  answered  and  said,  I 
suppose  that  he,  to  whom  he  for- 
gave most.  And  he  said  unto  him, 
Thou  hast  rightly  judged. 

44  And  he  turned  to  the  wo- 
man, and  said  unto  Simon,  Seest 
thou  this  woman  ?  I  entered  into 
thine  house,  thou  gavest  me  no 
water  for  my  feet :  but  she  hath 
washed  my  feet  with  tears,  and 
wiped  them  with  the  hairs  of  her 
head. 

45  Thou  gavest  me  no  kiss  : 
but  this  woman,  since  the  time  I 
came  in,  hath  not  ceased  to  kiss 
my  feet. 

couches,  that  their  feet  were  stretched 
out  behind  them.  Oriental  habits  are 
recognised  throughout  this  narrative. 

40.  Master.      Rather  "Teacher." 

41.  Five  hundred  pence  .  .  .  fifty,  i.  e., 

about  eighty  dollars  and  eight. 47. 

For  she  loved  much.  Not  that  her  sins 
are  forgiven  because  she  loved  much, 
but  her  loving  much  (as  indicated  by  her 
conduct)  is  proof  that  her  sins,  though 
many,  are  forgiven.     The   "for"  indi- 


46  My  head  with  oil  thou  didst 
not  anoint :  but  this  woman  hath 
anointed  my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee, 
Her  sins,  which  are  many,  are  for- 
given ;  for  she  loved  much :  but 
to  whom  little  is  forgiven,  the  same 
loveth  little. 

48  And  he  said  unto  her,  Thy 
sins  are  forgiven. 

49  And  they  that  sat  at  meat 
with  him  began  to  say  within 
themselves,  Who  is  this  that  for- 
giveth  sins  also  ? 

50  And  he  said  to  the  woman, 
Thy  faith  hath  saved  thee  ;  go  in 
peace. 

CHAPTER  VIII. 

AND  it  came  to  pass  afterward, 
that  he  went  throughout  every 
city  and  village,  preaching  and 
shewing  the  glad  tidings  of  the 
kingdom  of  God :  and  the  twelve 
ivere  with  him, 

2  And  certain  women,  which 
had  been  healed  of  evil  spirits  and 
infirmities,  Mary  called  Magda- 
lene, out  of  whom  went  seven 
devils, 

3  And  Joanna  the  wife  of 
Chuza  Herod's  steward,  and  Su- 
sanna, and  many  others,  which 
ministered  unto  him  of  their  sub- 
stance. 

cates  the  cause,  not  of  the  forgiveness, 
but  of  the  knowledge  of  the  forgiveness. 

48.  Thy  sins  are  forgiven.     Here 

Christ  makes  an  authoritative  announce- 
ment of  that  which  had  existed  before, 
and  which  had  excited  her  devoted 
love. 

VIII. — 1.  TJie  twelve.     See  chap.  vi. 

13. 2.  Mary,  called  Magdalene.  She 

was  probably  from  Magdala,  on  the 
western  shore   of  the  sea  of   Galilee. 


LUKE. 


135 


4  *f  And  when  much  people 
were  gathered  together,  and  were 
come  to  him  out  of  every  city,  he 
spake  by  a  parable  : 

5  A  sower  went  out  to  sow  his 
seed  :  and  as  he  sowed,  some  fell 
by  the  way  side  ;  and  it  was  trod- 
den down,  and  the  fowls  of  the 
air  devoured  it. 

6  And  some  fell  upon  a  rock ; 
and  as  soon  as  it  was  sprung  up, 
it  withered  away,  because  it  lack- 
ed moisture. 

7  And  some  fell  among  thorns; 
and  the  thorns  sprang  up  with  it, 
and  choked  it. 

8  And  other  fell  on  good 
ground,  and  sprang  up,  and  bare 
fruit  a  hundredfold.  And  when 
he  had  said  these  things,  he  cried, 
He  that  hath  ears  to  hear,  let  him 
hear. 

9  And  his  disciples  asked  him, 
saying,  What  might  this  parable 
be? 

10  And  he  said,  Unto  you  it  is 
given  to  know  the  mysteries  of  the 
kingdom  of  God  :  but  to  others 
in  parables ;  that  seeing  they 
might  not  see,  and  hearing  they 
might  not  understand. 

11  Now  the  parable  is  this  : 
The  seed  is  the  word  of  God. 

12  Those  by  the  way  side  are 
they  that  hear ;  then  cometh  the 
devil,  and  taketh  away  the  word 
out  of  their  hearts,  lest  they 
should  believe  and  be  saved. 

Compare    Matt,    xxvii.    55,    56. 3. 

Herod's   steward,  i.  e.,  Herod   Antipas. 
See  on  Matt.  xiv.  1. — 4.  For  notes  on 

vv.  4-15,  see  on  Matt.  xiii.  1-23. 9. 

What  might  this  parable  be  ?     Rather, 

"  What  was  this  parable  ?" 14.  That 

which  fell    among   thorns,   for    "they 


13  They  on  the  rock  are  they, 
which,  when  they  hear,  receive 
the  word  with  joy ;  and  these 
have  no  root,  which  for  a  while 
believe,  and  in  time  of  temptation 

I  fall  away. 

14  And  that  which  fell  among 
J  thorns  are  they,  which,  when  they 
;  have  heard,  go  forth,  and  are 
'  choked  with  cares  and  riches  and 
I  pleasures  of   this  life,  and  bring 

no  fruit  to  perfection. 

15  But  that  on  the  good  ground 
are  they,  which  in  an  honest  and 
good  heart,  having  heard  the 
word,  keep  it,  and  bring  forth 
fruit  with  patience. 

16  IT  No  man,  when  he  hath 
lighted  a  candle,  covereth  it  with 
a  vessel,  or  putteth  it  under  a  bed , 
but  setteth  it  on  a  candlestick, 
that  they  which  enter  in  may  see 
the  light. 

17  For  nothing  is  secret,  that 
shall  not  be  made  manifest ;  nei- 
ther any  thing  hid,  that  shall  not 
be  known  and  come  abroad. 

18  Take  heed  therefore  how  ye 
hear  :  for  whosoever  hath,  to  him 
shall  be  given ;  and"  whosoever 
hath  not,  from  him  shall  be  taken 
even  that  which  he  seemeth  to 
have. 

19  ^[  Then  came  to  him  his 
mother  and  his  brethren,  and 
could  not  come  at  him  for  the 
press. 

20  And  it  was  told  him  by  cer- 

among  thorns,"  the  mind  readily  turning 
from  the  ground  to  the  seed,  whose  life 

represented  the  value  of  the  ground. 

15.  That  on  the  good  ground.     See  pre- 


ceding note 
21   and 
Matt.   xiii. 


16.  Compare  Mark  iv. 

Matt.   v.    15. 18.    See   on 

12.    ■     19.    His    brethren. 


136 


LUKE. 


tain  which  said,  Thy  mother  and 
thy  brethren  stand  without,  desi- 
ring to  see  thee. 

21  And  he  answered  and  said 
unto  them,  My  mother  and  my 
brethren  are  these  which  hear  the 
word  of  God,  and  do  it. 

22  %  Now  it  came  to  pass  on 
a  certain  day,  that  he  went  into  a 
ship  with  his  disciples :  and  he 
said  unto  them,  Let  us  go  over 
unto  the  other  side  of  the  lake. 
And  they  launched  forth. 

23  But  as  they  sailed,  he  fell 
asleep  :  and  there  came  down  a 
storm  of  wind  on  the  lake ;  and 
they  were  filled  with  water,  and 
were  in  jeopardy. 

24  And  they  came  to  him,  and 
awoke  him,  saying,  Master,  Mas- 
ter, we  perish.  Then  he  arose, 
and  rebuked  the  wind  and  the 
raging  of  the  water  :  and  they 
ceased,  and  there  was  a  calm. 

25  And  he  said  unto  them, 
Where  is  your  faith  ?  And  they 
being  afraid  wondered,  saying  one 
to  another,  What  manner  of  man 
is  this !  for  he  commandeth  even 
the  winds  and  water,  and  they 
obey  him. 

26  %  And  they  arrived  at  the 
country  of  the  Gadarenes,  which 
is  over  against  Galilee. 

27  And  when  he  went  forth  to 
land,  there  met  him  out  of  the 
city  a  certain  man,  which  had 
devils  long  time,  and  ware  no 
clothes,  neither  abode  in  any 
house,  but  in  the  tombs. 

28  When  he  saw  Jesus,  he 
cried  out,  and  fell  down  before 


See  on  Matt.  xii.  46.— 

side.      See  on  Matt.   viii.    18 


22.  The  other 
—25. 


What  manner  of  man.     See  on  Matt. 


him,  and  with  a  loud  voice  said, 
What  have  I  to  do  with  thee, 
Jesus,  thou  Son  of  God  most  high  ? 
I  beseech  thee,  torment  me  not. 

29  (For  he  had  commanded 
the  unclean  spirit  to  come  out  of 
the  man.  For  oftentimes  it  had 
caught  him :  and  he  was  kept 
bound  with  chains  and  in  fetters; 
and  he  brake  the  bands,  and  was 
driven  of  the  devil  into  the  wil- 
derness.) 

30  And  Jesus  asked  him,  say- 
ing, What  is  thy  name  ?  And  he 
said,  Legion :  because  many  devils 
were  entered  into  him. 

31  And  they  besought  him  that 
he  would  not  command  them  to 
go  out  into  the  deep. 

32  And  there  was  there  a  herd 
of  many  swine  feeding  on  the 
mountain :  and  they  besought  him 
that  he  would  suffer  them  to  en- 
ter into  them.  And  he  suffered 
them. 

33  Then  went  the  devils  out 
of  the  man,  and  entered  into  the 
swine :  and  the  herd  ran  violently 
down  a  steep  place  into  the  lake, 
and  were  choked. 

34  When  they  that  fed  them 
saw  what  was  done,  they  fled,  and 
went  and  told  it  in  the  city  and 
in  the  country. 

35  Then  they  went  out  to  see 
what  was  done ;  and  came  to  Je- 
sus, and  found  the  man,  out  of 
whom  the  devils  were  departed, 
sitting  at  the  feet  of  Jesus,  cloth- 
ed, and  in  his  right  mind :  and 
they  were  afraid. 

36  They  also  which  saw  it  told 

viii.    27. 26.    Gadarenes.      See    on 

Matt.  viii.  28. 27.  A  certain  man. 

See  on  Mark  v.  2.     For  notes  on  this 


LUKE. 


137 


them  by  what  means  he  that  was 
possessed  of  the  devils  was  heal- 
ed. 

37  T  Then  the  whole  multitude 
of  the  country  of  the  Gadarenes 
round  about  besought  him  to  de- 
part from  them ;  for  they  were  ta- 
ken with  great  fear  :  and  he  went 
up  into  the  ship,  and  returned 
back  again. 

38  Now  the  man,  out  of  whom 
the  devils  were  departed,  besought 
him  that  he  might  be  with  him : 
but  Jesus  sent  him  away,  say- 
ing, 

39  Return  to  thine  own  house, 
and  shew  how  great  things  God 
hath  done  unto  thee.  And  he 
went  his  way,  and  published 
throughout  the  whole  city  how 
great  things  Jesus  had  done  unto 
him. 

40  And  it  came  to  pass,  that, 
when  Jesus  was  returned,  the 
people  gladly  received  him  :  for 
they  were  all  waiting  for  him. 

41  %  And,  behold,  there  came 
a  man  named  Jairus,  and  he  was 
a  ruler  of  the  synagogue ;  and  he 
fell  down  at  Jesus'  feet,  and  be- 
sought him  that  he  would  come 
into  his  house : 

42  For  he  had  one  only  daugh- 
ter, about  twelve  years  of  age, 
and  she  lay  a  dying.  But  as  he 
went  the  people  thronged  him. 

43  1"  And  a  woman  having  an 
issue  of  blood  twelve  years,  which 
had  spent  all  her  living  upon 
physicians,  neither  could  be  heal- 
ed of  any, 

44  Came    behind     him,    and 

-41. 


miracle,  see  on  Mark  v.  1—21.- 

For  notes  on  vv.  41-56,  see  on  Matt.  ix. 

18-26,    and    Mark    v.    22-43. 45. 


I  touched   the  border  of  his  gar- 
'  ment :  and  immediately  her  issue 
of  blood  stanched. 

45  And  Jesus  said,  Who  touch- 
|  ed  me  ?  When  all  denied,  Peter 
I  and  they  that  were  with  him  said, 
'.  Master,  the  multitude  throng  thee 

and   press  thee,  and  sayest  thou, 
Who  touched  me  ? 

46  And  Jesus  said,  Somebody 
hath  touched  me  :  for  I  perceive 
that  virtue  is  gone  out  of  me. 

47  And  when  the  woman  saw 
that  she  was  not  hid,  she  came 
trembling,  and  falling  down  be- 
fore him,  she  declared  unto  him 
before  all  the  people  for  what 
cause  she  had  touched  him,  and 

|  how  she  was  healed  immediately. 

48  And  he  said  unto  her, 
Daughter,  be  of  good  comfort : 
thy  faith  hath  made  thee  whole  j 
go  in  peace. 

49  T  While  he  yet  spake,  there 
cometh  one  from  the  ruler  of  the 
synagogue's  house,  saying  to  him, 
Thy  daughter  is  dead ;  trouble 
not  the  Master. 

50  But  when  Jesus  heard  it, 
he  answered  him,  saying,  Fear 
not :  believe  only,  and  she  shall 
be  made  whole. 

51  And  when  he  came  into  the 
house,  he  suffered  no  man  to  go  in, 
save  Peter,  and  James,  and  John, 
and  the  father  and  the  mother  of 
the  maiden. 

52  And  all  wept,  and  bewailed 
her  :  but  he  said,  Weep  not :  she 
is  not  dead,  but  sleepeth. 

53  And  they  laughed  him  to 
scorn,  knowing  that  she  was  dead. 

When  all  de?iied,  i.  e.,  "when  very 
many  denied,"  a  common  use  of  "all" 
in  all  languages. 


138 


LUKE. 


54  And  he  put  them  all  out, 
and  took  her  by  the  hand,  and 
called,  saying,  Maid,  arise. 

55  And  her  spirit  came  again, 
and  she  arose  straightway :  and 
he  commanded  to  give  her  meat. 

56  And  her  parents  were  as- 
tonished :  but  he  charged  them 
that  they  should  tell  no  man  what 
was  done. 


CHAPTER  IX. 

THEN  he  called  his  twelve  dis- 
ciples together,  and  gave  them 
power  and  authority  over  all  dev- 
ils, and  to  cure  diseases. 

2  And  he  sent  them  to  preach 
the  kingdom  of  God,  and  to  heal 
the  sick. 

3  And  he  said  unto  them,  Take 
nothing  for  your  journey,  neither 
staves,  nor  scrip,  neither  bread, 
neither  money ;  neither  have  two 
coats  apiece. 

4  And  whatsoever  house  ye  en- 
ter into,  there  abide,  and  thence 
depart. 

5  And  whosoever  will  not  re- 
ceive you,  when  ye  go  out  of  that 
city,  shake  off  the  very  dust  from 
your  feet  for  a  testimony  against 
them. 

6  And  they  departed,  and  went 
through  the  towns,  preaching  the 
gospel,  and  healing  every  where. 

7  1"  Now  Herod  the  tetrarch 
heard  of  all  that  was  done  by  him  : 
and  he  was  perplexed,  because 
that  it  was  said  of  some,  that  John 
was  risen  from  the  dead ; 

8  And  of  some,  that  Elias  had 

IX. — 1.  For  notes  on  1-6,  see  on 
Matt.  x.  1-14,  and  Mark  vi.  8,  9. 


appeared ;  and  of  others,  that  one 
of  the  old  prophets  was  risen 
again. 

9  And  Herod  said,  John  have 
I  beheaded ;  but  who  is  this,  of 
whom  I  hear  such  things  ?  And 
he  desired  to  see  him. 

10  IF  And  the  apostles,  when 
they  were  returned,  told  him  all 
that  they  had  done.  And  he  took 
them,  and  went  aside  privately 
into  a  desert  place  belonging  to 
the  city  called  Bethsaida. 

11  And  the  people,  when  they 
knew  tty  followed  him  :  and  he 
received  them,  and  spake  unto 
them  of  the  kingdom  of  God,  and 
healed  them  that  had  need  of  heal- 
ing. 

12  And  when  the  day  began 
to  wear  away,  then  came  the 
twelve,  and  said  unto  him,  Send 
the  multitude  away,  that  they 
may  go  into  the  towns  and  coun- 
try round  about,  and  lodge,  and 
get  victuals  :  for  we  are  here  in  a 
desert  place. 

13  But  he  said  unto  them,  Give 
ye  them  to  eat.  And  they  said, 
We  have  no  more  but  five  loaves 
and  two  fishes ;  except  we  should 
go  and  buy  meat  for  all  this  peo- 
ple. 

14  For  they  were  about  five 
thousand  men.  And  he  said  to 
his  disciples,  Make  them  sit  down 
by  fifties  in  a  company. 

15  And  they  did  so,  and  made 
them  all  sit  down. 

16  Then  he  took  the  five  loaves 
and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed  them,  and 

7.    See  on  Matt.  xiv.  1,  2. 10-17. 

See   on  Matt.  xiv.    13-21. 18-27. 


LUKE. 


139 


brake,  and  gave  to  the  disciples  to 
set  before  the  multitude, 

17  And  they  did  eat,  and  were 
all  filled :  and  there  was  taken  up 
of  fragments  that  remained  to 
them  twelve  baskets. 

18  T  And  it  came  to  pass,  as 
he  was  alone  praying,  his  disciples 
were  with  him ;  and  he  asked 
them,  saying,  Whom  say  the  peo- 
ple that  I  am  ? 

19  They  answering  said,  John 
the  Baptist;  but  some  say,  Elias; 
and  others  say,  that  one  of  the 
old  prophets  is  risen  again. 

20  He  said  unto  them,  But 
whom  say  ye  that  I  am  ?  Peter 
answering  said,  The  Christ  of 
God. 

21  And  he  straitly  charged 
them,  and  commanded  them  to 
tell  no  man  that  thing ; 

22  Saying,  The  Son  of  man 
must  suffer  many  things,  and  be 
rejected  of  the  elders  and  chief 
priests  and  scribes,  and  be  slain, 
and  be  raised  the  third  day. 

23  ^[  And  he  said  to  them  all, 
If  any  man  will  come  after  me,  let 
him  deny  himself,  and  take  up 
his  cross  daily,  and  follow  me. 

24  For  whosoever  will  save  his 
life  shall  lose  it :  but  whosoever 
will  lose  his  life  for  my  sake,  the 
same  shall  save  it. 

25  For  what  is  a  man  advan- 
taged, if  he  gain  the  whole  world, 
and  lose  himself,  or  be  cast  a- 
way  ? 

26  For  whosoever  shall  be 
ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in 


See    on  Matt.  xvi.   13-28. 


-28-45. 


his  own  glory,  and  in  his  Father's 
and  of  the  holy  angels. 

27  But  I  tell  you  of  a  truth, 
there  be  some  standing  here,  which 
shall  not  taste  of  death,  till  they 
see  the  kingdom  of  God. 

28  %  And  it  came  to  pass 
about  an  eight  days  after  these 
sayings,  he  took  Peter  and  John 
and  James,  and  went  up  into  a 
mountain  to  pray. 

29  And  as  he  prayed,  the  fash- 
ion of  his  countenance  was  alter- 
ed, and  his  raiment  ivas  white  and 
glistering. 

30  And,  behold,  there  talked 
with  him  two  men,  which  were 
Moses  and  Elias : 

31  Who  appeared  in  glory,  and 
spake  of  his  decease  which  he 
should  accomplish  at  Jerusalem. 

32  But  Peter  and  they  that 
were  with  him  were  heavy  with 
sleep  :  and  when  they  were  awake, 
they  saw  his  glory,  and  the  two 
men  that  stood  with  him. 

33  And  it  came  to  pass,  as 
they  departed  from  him,  Peter 
said  unto  Jesus,  Master,  it  is  good 
for  us  to  be  here  :  and  let  us 
make  three  tabernacles;  one  for 
thee,  and  one  for  Moses,  and  one 
for  Elias :  not  knowing  what  he 
said. 

34  While  he  thus  spake,  there 
came  a  cloud,  and  overshadowed 
them  :  and  they  feared  as  they  en- 
tered into  the  cloud. 

35  And  there  came  a  voice  out 
of  the  cloud,  saying,  This  is  my 
beloved  Son  :  hear  him. 

36  And  when  the  voice  was 
past,  Jesus  was  found  alone.    And 


See  on  Matt.  xvii.  1-23,  and  Mark  ix. 


140 


LUKE. 


they  kept  it  close,  and  told  no 
man  in  those  days  any  of  those 
things  which  they  had  seen. 

37  1"  And  it  came  to  pass,  that 
on  the  next  day,  when  they  were 
come  down  from  the  hill,  much 
people  met  him. 

38  And,  behold,  a  man  of  the 
company  cried  out,  saying,  Mas- 
ter, I  beseech  thee,  look  upon  my 
son  ;  for  he*i$  mine  only  child. 

39  And,  lo,  a  spirit  taketh  him, 
and  he  suddenly  crieth  out ;  and 
it  teareth  him  that  he  foameth 
again,  and  bruising  him,  hardly 
departeth  from  him. 

40  And  I  besought  thy  disci- 
ples to  cast  him  out;  and  they 
could  not. 

41  And  Jesus  answering  said, 
0  faithless  and  perverse  genera- 
tion, how  long  shall  I  be  with 
you,  and  suffer  you  ?  Bring  thy 
son  hither. 

42  And  as  he  was  yet  a  coming, 
the  devil  threw  him  down,  and 
tare  him.  And  Jesus  rebuked  the 
unclean  spirit,  and  healed  the 
child,  and  delivered  him  again  to 
his  father. 

43  ^[  And  they  were  all  ama- 
zed at  the  mighty  power  of  God. 
But  while  they  wondered  every 
one  at  all  things  which  Jesus  did, 
he  said  unto  his  disciples, 

44  Let  these  sayings  sink  down 
into  your  ears  :  for  the  Son  of 
man  shall  be  delivered  into  the 
hands  of  men. 

45  But  they  understood  not 
this  saying,  and  it  was  hid  from 
them,  that  they  perceived  it  not : 

2-32. 46-50.  See  on  Matt,  xviii.  1- 

5. 51.     When  the  time    was    come. 

Kather,  "  when  the  time  was  approach- 


and  they  feared  to  ask  him  of  that 
saying. 

46  ^[  Then  there  arose  a  rea- 
soning among  them,  which  of 
them  should  be  greatest. 

47  And  Jesus,  perceiving  the 
thought  of  their  heart,  took  a 
child,  and  set  him  by  him, 

48  And  said  unto  them,  Who- 
soever shall  receive  this  child  in 
my  name  receiveth  me  ;  and  who- 
soever shall  receive  me,  receiveth 
him  that  sent  me  :  for  he  that  is 
least  among  you  all,  the  same 
shall  be  great. 

49  %  And  John  answered  and 
said,  Master,  we  saw  one  casting 
out  devils  in  thy  name ;  and  we 
forbade  him,  because  he  followeth 
not  with  us. 

50  And  Jesus  said  unto  him, 
Forbid  him  not :  for  he  that  is 
not  against  us  is  for  us. 

51  %  And  it  came  w  pass, 
when  the  time  was  come  that  he 
should  be  received  up,  he  stead- 
fastly set  his  face  to  go  to  Jerusa- 
lem, 

52  And  sent  messengers  before 
his  face  :  and  they  went,  and  en- 
tered into  a  village  of  the  Samari- 
tans, to  make  ready  for  him. 

53  And  they  did  not  receive 
him,  because  his  face  was  as 
though  he  would  go  to  Jerusalem. 

54  And  when  his  disciples 
James  and  John  saw  this,  they 
said,  Lord,  wilt  thou  that  we  com- 
mand fire  to  come  down  from  hea- 
ven, and  consume  them,  even  as 
Elias  did  ? 

55  But  he  turned,  and  rebuked 

ing,"  literally  "  was  being  fulfilled." 
Received  up  into  heaven. 52.  Sama- 
ritans.    These  were  descendants  of  the 


LUKE. 


141 


them,  and  said,  Ye  know  not  what 
manner  of  spirit  ye  are  of. 

56  For  the  Son  of  man  is  not 
come  to  destroy  men's  lives,  but 
to  save  them.  And  they  went  to 
another  village. 

57  %  And  it  came  to  pass, 
that,  as  they  went  in  the  way,  a 
certain  man  said  unto  him,  Lord, 
I  will  follow  thee  whithersoever 
thou  goest. 

58  And  Jesus  said  unto  him, 
Foxes  have  holes,  and  birds  of  the 
air  have  nests;  but  the  Son  of 
man  hath  not  where  to  lay  his 
head. 

59  And  he  said  unto  another, 
Follow  me.  But  he  said,  Lord, 
suffer  me  first  to  go  and  bury  my 
father. 

60  Jesus  said  unto  him,  Let 
the  dead  bury  their  dead :  but  go 
thou  and  preach  the  kingdom  of 
God. 

61  And  another  also  said,  Lord, 
I  will  follow  thee ;  but  let  me 
first  go  bid  them  farewell,  which 
are  at  home  at  my  house. 

62  And  Jesus  said  unto  him, 

foreign  people  introduced  into  Palestine 
by  the  Assyrian  monarch,  when  he  car- 
ried to  Assyria  the  Israelitish  inhabitants, 
720  years  before  Christ.  See  2  Kings 
xvii.  3-41.  They  became  a  semi -Is- 
raelitish people.  A  few  of  them  yet 
remain  in  Central  Palestine  (Samaria), 
holding  their  peculiar  religious  views. 
Of  course,  they  were  intensely  hated  by 
the  true  Jews  of  Judea  and  Galilee,  who 
were  separated  geographically  from  one 
another  by  these  interlopers.  To  make 
ready  for  him.  Not  only  board  and 
lodging  (says  Alford),  but  a  welcome  for 
him  as  the  Messiah.  The  events  record- 
ed in  the  fourth  chapter  of  John's  gos- 
pel had  occurred  two  years  before. 

63.  This  refers  to  the  hatred  between 


No  man,  having  put  his  hand  to 
the  plough,  and  looking  back,  is 
fit  for  the  kingdom  of  God. 

CHAPTER  X. 

AFTER  these  things  the  Lord 
appointed  other  seventy  also, 
and  sent  them  two  and  two  before 
his  face  into  every  city  and  place, 
whither  he  himself  would  come. 

2  Therefore  said  he  unto  them, 
The  harvest  truly  is  great,  but 
the  labourers  are  few :  pray  ye 
therefore  the  Lord  of  the  harvest, 
that  he  would  send  forth  labour- 
ers into  his  harvest. 

3  Go  your  ways :  behold,  I 
send  you  forth  as  lambs  among 
wolves. 

4  Carry  neither  purse,  nor 
scrip,  nor  shoes :  and  salute  no 
man  by  the  way. 

5  And  into  whatsoever  house 
ye  enter,  first  say,  Peace  be  to 
this  house. 

6  And  if  the  son  of  peace  be 
there,  your  peace  shall  rest  upon 
it :  if  not,  it  shall  turn  to  you 
again. 


Jews  and  Samaritans  above  alluded  to. 

60.  See  on  Matt.  viii.  22. 

X. — 1.  Other  seventy.  Rather,  "sev- 
enty others."  The  twelve  had  been  ap- 
pointed, probably,  a  year  before  (Mark 
iii.  13,  14,  and  Luke  vi.  13),  and  sub- 
sequently sent  out  to  preach  and  work 
miracles  (Matt.  x.  1,  Mark  vi.  7,  Luke 
ix.  2).  The  last-cited  passage  is  the  one 
alluded  to   in   this  verse  by  the  word 

"  other." 2.  Therefore  said  he  unto 

th-em.       Rather,    "Now  he    said  unto 

them." 4.  Salute  no  mail  by  the  way 

with  the  formal  Oriental  salutation, 
which  consumed  much  time.  Their  tour 
to   be   speedy. 6.  The  son   of 


was 


peace.     Rather,   "a  son 
Oriental   expression  for 


of 

u 


son 
peace," 


an 


a  courteous 


I 


142 


LUKE. 


7  And  in  the  same  house  re- 
main, eating  and  drinking  such 
things  as  they  give  :  for  the  la- 
bourer is  worthy  of  his  hire.  Go 
not  from  house  to  house. 

8  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat 
such  things  as  are  set  before  you : 

9  And  heal  the  sick  that  are 
therein,  and  say  unto  them,  The 
kingdom  of  G-od  is  come  nigh  unto 
you. 

10  But  into  whatsoever  city 
ye  enter,  and  they  receive  you  not, 
go  your  ways  out  into  the  streets 
of  the  same,  and  say, 

11  Even  the  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do 
wipe  off  against  you:  notwith- 
standing, be  ye  sure  of  this,  that 
the  kingdom  of  G-od  is  come  nigh 
unto  you. 

12  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  in  that 
day  for  Sodom,  than  for  that  city. 

13  Woe  unto  thee,  Chorazin ! 
woe  unto  thee,  Bethsaida !  for  if 
the  mighty  works  had  been  done 
in  Tyre  and  Sidon,  which  have 
been  done  in  you,  they  had  a  great 
while  ago  repented,  sitting  in  sack- 
cloth and  ashes. 

14  But  it  shall  be  more  toler- 

man."  (Compare  on  Matt.  x.  11.)  Your 
peace,  i.  e.,  your  benediction  and  its  ef- 
ficient  results.      It  shall   turn   to  you 

again.     See  on  Matt.  x.    13. 7.  In 

the    same    house.       Rather,     "  in    that 

house." 11.    See   on   Matt.    x.    14. 

■12.  In  that  day.     The  Jews  seem 


to  have  been  in  the  habit  of  speak- 
ing thus  anonymously  of  the  judgment 
day.  See  Isaiah  ii.  11,  2  Tim.  i.  12, 
18,  and  iv.  8.     See  also  Matt.  xi.  24  and 

Mark    vi.     11. 13.     Chorazin  .  .  . 

Bethsaida.     See   on  Matt.    xi.  21. 


14.  Tyre  and  Sidon.     See  on  Matt.  xv. 


able  for  Tyre  and  Sidon  at  the 
judgment,  than  for  you. 

15  And  thou,  Capernaum, 
which  art  exalted  to  heaven,  shalt 
be  thrust  down  to  hell. 

16  He  that  heareth  you  heareth 
me ;  and  he  that  despiseth  you 
despiseth  me ;  and  he  that  despi- 
seth me  despiseth  him  that  sent 
me. 

17  ^[  And  the  seventy  return- 
ed again  with  joy,  saying,  Lord, 
even  the  devils  are  subject  unto 
us  through  thy  name. 

18  And  he  said  unto  them,  I 
beheld  Satan  as  lightning  fall  from 
heaven. 

19  Behold,  I  give  unto  you 
power  to  tread  on  serpents  and 
scorpions,  and  over  all  the  power 
of  the  enemy ;  and  nothing  shall 
by  any  means  hurt  you. 

20  Notwithstanding,  in  this  re- 
joice not,  that  the  spirits  are  sub- 
ject unto  you  ;  but  rather  rejoice, 
because  your  names  are  written 
in  heaven. 

21  ^[  In  that  hour  Jesus  re- 
joiced in  spirit,  and  said,  I  thank 
thee,  0  Father,  Lord  of  heaven 
and  earth,  that  thou  hast  hid  these 
things  from  the  wise  and  prudent, 
and    hast    revealed    them    unto 

21. 15.   Capernaum.    See  on  Matt. 

viii.   5  and  ix.   1.     The  strength  of  an 

Oriental  figure  is  used  in  this  verse. 

17.  The   seventy   returned.     Probably, 

after  a  not  very  long  absence. 18. 

I  beheld.  Literally  "I  was  beholding," 
during  your  absence,  a  vision  of  Satan 
falling  from  heaven  at  the  spread  of  the 
truth. 19.  This  verse  is  to  be  under- 
stood both  literally  and  figuratively. 
In  the  former  fulfilment  it  was  typical  of 

the  latter. 20.  Rejoice  not  in  your 

power,  but  your  pardon. 21.  See  on 

Matt.   xi.    25. 25.    Tempted,   i.   e., 


LUKE. 


143 


babes  :  even  so,  Father  ;  for  so  it 
seemed  good  in  thy  sight. 

22  All  things  are  delivered  to 
me  of  my  Father :  and  no  man 
knoweth  who  the  Son  is,  but  the 
Father;  and  who  the  Father  is, 
but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him. 

23  H  And  he  turned  him  unto 
his  disciples,  and  said  privately, 
Blessed  are  the  eyes  which  see  the 
things  that  ye  see  > 

24  For  I  tell  you,  that  many 
prophets  and  kings  have  desired 
to  see  those  things  which  ye  see, 
and  have  not  seen  them ;  and  to 
hear  those  things  which  ye  hear, 
and  have  not  heard  them. 

25  T  And,  behold,  a  certain 
lawyer  stood  up,  and  tempted  him, 
saying,  Master,  what  shall  I  do  to 
inherit  eternal  life  ? 

26  He  said  unto  him,  What  is 
written  in  the  law  ?  how  readest 
thou  ? 

27  And  he  answering  said, 
Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  strength, 
and  with  all  thy  mind ;  and  thy 
neighbour  as  thyself. 

28  And  he  said  unto  him,  Thou 
hast  answered  right  :  this  do,  and 
thou  shalt  live. 

29  But  he,  willing  to  justify 
himself,  said  unto  Jesus,  And  who 
is  my  neighbour  ? 

30  And  Jesus  answering  said, 

made  trial  of. 27.    See  Deut.  vi.  5 

and  Lev.  xix.   18. 33.   Samaritan. 

See  on  chap.  ix.  52. 35.  Two  pence, 

i.  e.,  about  thirty-two  cents,  to  be  reck- 
oned as  of  far  more  value  in  those  days. 

37.  Bo  thou  likewise,  i.  e.,  let  no 

distinction  of  nation,  race,  or  religion  in- 


A  certain  man  went  down  from 
Jerusalem  to  Jericho,  and  fell 
among  thieves,  which  stripped 
him  of  his  raiment,  and  wounded 
him,  and  departed,  leaving  him 
half  dead. 

31  And  by  chance  there  came 
down  a  certain  priest  that  way ; 
and  when  he  saw  him,  he  passed 
by  on  the  other  side. 

32  And  likewise  a  Levite,  when 
he  was  at  the  place,  came  and 
looked  on  him,  and  passed  by  on 
the  other  side. 

33  But  a  certain  Samaritan,  as 
he  journeyed,  came  where  he  was ; 
and  when  he  saw  him,  he  had 
compassion  on  him, 

34  And  went  to  him,  and  bound 
up  his  wounds,  pouring  in  oil  and 
wine,  and  set,  him  on  his  own 
beast,  and  brought  him  to  an  inn, 
and  took  care  of  him. 

35  And  on  the  morrow  when 
he  departed,  he  took  out  two 
pence,  and  gave  them  to  the  host, 
and  said  unto  him,  Take  care  of 
him :  and  whatsoever  thou  spend- 
est  more,  when  I  come  again,  I 
will  repay  thee. 

36  Which  now  of  these  three, 
thinkest  thou,  was  neighbour  unto 
him  that  fell  among  the  thieves  ? 

37  And  he  said,  He  that  shew- 
ed mercy  on  him.  Then  said  Je- 
sus unto  him,  Go,  and  do  thou 
likewise. 

38  1"  Now  it  came  to  pass,  as 

terfere  with  your  love  for  your  fellow. 
This  inquirer,  as  a  lawyer  (one  of  the 
teachers  of  the  law),  was  doubtless  a 
fair  example  of  Jewish  pride  and  con- 
tempt of  Samaritans  and  Gentiles.  As 
he  wishes  to  know  what  he  should  do  to 
inherit  eternal  life,  Christ  shows  him  one 


144 


LUKE. 


j 


they  went,  that  he  entered  into  a 
certain  village  :  and  a  certain  wo- 
man named  Martha  received  him 
into  her  house. 

39  And  she  had  a  sister  called 
Mary,  which  also  sat  at  Jesus 
feet,  and  heard  his  word. 

40  But  Martha  was  cumbered 
about  much  serving,  and  came  to 
him,  and  said,  Lord,  dost  thou 
not  care  that  my  sister  hath  left 
me  to  serve  alone  ?  bid  her  there- 
fore that  she  help  me. 

41  And  Jesus  answered  and 
said  unto  her,  Martha,  Martha, 
thou  art  careful  and  troubled 
about  many  things : 

42  But  one  thing  is  needful; 
and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken 
away  from  her. 

CHAPTER  XL 

AND  it  came  to  pass,  that,  as 
he  was  praying  in  a  certain 
place,  when  he  ceased,  one  of  his 
disciples  said  unto  him,  Lord, 
teach  us  to  pray,  as  John  also 
taught  his  disciples. 

2  And  he  said  unto  them, 
When  ye  pray,  say,  Our  Father 
which  art  in  heaven,  Hallowed  be 
tlry  name.  Thy  kingdom  come. 
Thy  will  be  done,  as  in  heaven, 
so  in  earth. 


sort  of  doing  which  his  life  rejected,  not 
sis  if  such  doing  would  win  eternal  life, 
but  as  such  doing  was  one  of  the  marks 

of  an  inheritor  of  eternal  life. 38.  A 

certain  village,  i.  e.,  Bethany,  two  miles 
east  of  Jerusalem,  at  the  eastern  foot  of 

the  Mount  of  Olives.     (John  xi.  1.) 

40.  Cumbered  with  much  serving,  i.  e., 

distracted    with    housekeeping. 41. 

Careful.     Rather,  "anxious." 


3  Give  us  day  by  day  our  daily 
bread. 

4  And  forgive  us  our  sins  :  for 
we  also  forgive  every  one  that  is 
indebted  to  us.  And  lead  us  not 
into  temptation ;  but  deliver  us 
from  evil. 

5  And  he  said  unto  them, 
Which  of  you  shall  have  a  friend, 
and  shall  go  unto  him  at  midnight, 
and  say  unto  him,  Friend,  lend 
me  three  loaves ; 

6  For  a  friend  of  mine  in  his 
journey  is  come  to  me,  and  I 
have  nothing  to  set  before  him  ? 

7  And  he  from  within  shall 
answer  and  say,  Trouble  me  not : 
the  door  is  now  shut,  and  my  chil- 
dren are  with  me  in  bed ;  I  cannot 
rise  and  give  thee. 

8  I  say  unto  you,  Though  he 
will  not  rise  and  give  him,  be- 
cause he  is  his  friend,  yet  because 
of  his  importunity  he  will  rise 
and  give  him  as  many  as  he  need- 
eth. 

9  And  I  say  unto  you,  Ask, 
and  it  shall  be  given  you ;  seek, 
and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  you. 

10  For  every  one  that  asketh 
receiveth ;  and  he  that  seeketh 
findeth ;  and  to  him  that  knocketh 
it  shall  be  opened. 

11  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will 

XI. — 1-13.  The  instructions  of  these 
verses,  though  including  several  teach- 
ings given  in  the  sermon  on  the  mount 
(Matt.  vi.  9-13  and  Matt.  viL  7-11), 
were  evidently  imparted,  as  here  record- 
ed, at  another  and  much  later  period. 

3.  Daily  bread.     See  on  Matt.  vi. 

11. 8.  The  argument  is  as  given  in 

ver.  13,  viz.,  "if  ye,  being  evil,  answer 
prayer,  how  much  more  will  God,  being 


LUKE. 


145 


he  give  him  a  stone  ?  or  if  he  ash 
a  fish,  will  he  for  a  fish  give  him 
a  serpent  ? 

12  Or  if  he  shall  ask  an  egg, 
will  he  offer  him  a  scorpion  ? 

18  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children ;  how  much  more  shall 
your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask 
him  ? 

14  ^F  And  he  was  casting  out 
a  devil,  and  it  was  dumb.  And 
it  came  to  pass,  when  the  devil 
was  gone  out,  the  dumb  spake ; 
and  the  people  wondered. 

15  But  some  of  them  said,  He 
casteth  out  devils  through  Beel- 
zebub the  chief  of  the  devils. 

16  And  others,  tempting  him, 
sought  of  him  a  sign  from  hea- 
ven. 

17  But  he,  knowing  their 
thoughts,  said  unto  them,  Every 
kingdom  divided  against  itself  is 
brought  to  desolation ;  and  a 
house  divided  against  a  house  fall- 
eth. 

18  If  Satan  also  be  divided 
against  himself,  how  shall  his 
kingdom  stand  ?  because  ye  say 
that  I  cast  out  devils  through 
Beelzebub. 

19  And  if  I  by  Beelzebub  cast 
out  devils,  by  whom  do  your  sons 
cast  them  out  ?  therefore  shall 
they  be  your  judges. 

20  But  if  I  with  the  finger  of 
God  cast  out  devils,  no  doubt  the 


perfect  goodness,  answer  prayer  ?"- 
Beelzebub.  See  on  Matt.  xii.  24.— 


-15. 
-19. 

By  ivhom  do  your  sons  cast  them  out  ? 

See  on  Matt.  xii.  27. 20.   With  the 

finger  of  God.  In  Matt.  xii.  28  it  is  "  by 
the  Spirit  of  God."     The  phrases  are 

7 


kingdom  of  God  is  come  upon 
you. 

21  When  a  strong  man  armed 
keepeth  his  palace,  his  goods  are 
in  peace : 

22  But  when  a  stronger  than 
he  shall  come  upon  him,  and  over- 
come him,  he  taketh  from  him  all 
his  armour  wherein  he  trusted, 
and  divideth  his  spoils. 

23  He  that  is  not  with  me  is 
against  me ;  and  he  that  gathereth 
not  with  me  scattereth. 

24  When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest ; 
and  finding  none,  he  saith,  I  will 
return  unto  my  house  whence  I 
came  out. 

25  And  when  he  cometh,  he 
findeth  it  swept  and  garnished. 

26  Then  goeth  he,  and  taketh 
to  him  seven  other  spirits  more 
wicked  than  himself;  and  they 
enter  in,  and  dwell  there  :  and 
the  last  state  of  that  man  is  worse 
than  the  first. 

27  T  And  it  came  to  pass,  as  he 
spake  these  things,  a  certain  wo- 
man of  the  company  lifted  up  her 
voice,  and  said  unto  him,  Blessed 
is  the  womb  that  bare  thee,  and 
the  paps  which  thou  hast  sucked. 

28  But  he  said,  Yea,  rather, 
blessed  are  they  that  hear  the 
word  of  God,  and  keep  it. 

29  H  And  when  the  people 
were  gathered  thick  together,  he 
began  to  say,  This  is  an  evil  gen- 
equivalents. 21.    A    strong    man. 

Rather,  uthe  strong  one,"  i.  e.,  Satan.. 

22.  A  stronger  than  he.     Eather, 

"the  stronger  than  he,"  i.  e.,  Christ. 
All  his  armour.  Literally  uhis  pano- 
ply."  24.  See  on  Matt.  xii.  43. 


146 


LUKE. 


eration :  they  seek  a  sign  ;  and 
there  shall  no  sign  be  given  it, 
but  the  sign  of  Jonas  the  prophet. 

30  For  as  Jonas  was  a  sign 
unto  the  Ninevites,  so  shall  also 
the  Son  of  man  be  to  this  genera- 
tion. 

31  The  queen  of  the  south 
shall  rise  up  in  the  judgment  with 
the  men  of  this  generation,  and 
condemn  them  :  for  she  came  from 
the  utmost  parts  of  the  earth  to 
hear  the  wisdom  of  Solomon ;  and, 
behold,  a  greater  than  Solomon  is 
here. 

32  The  men  of  Nineveh  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it : 
for  they  repented  at  the  preach- 
ing of  Jonas ;  and,  behold,  a  great- 
er than  Jonas  is  here. 

33  No  man,  when  he  hath  light- 
ed a  candle,  putteth  it  in  a  secret 
place,  neither  under  a  bushel,  but 
on  a  candlestick,  that  they  which 
come  in  may  see  the  light. 

34  The  light  of  the  body  is  the 
eye  :  therefore  when  thine  eye  is 
single,  thy  whole  body  also  is  full 
of  light;  but  when  thine  eye  is 
evil,  thy  body  also  is  full  of  dark- 
ness. 

35  Take  heed  therefore,  that 
.  the  light  which  is  in  thee  be  not 

darkness. 

36  If  thy  whole  body  therefore 

29-31.  See  on  Matt.  xii.  40-42. 

33.  See  on  Matt.  v.  15. 34,  35.  See 

on  Matt.  vi.  22,  23. 36.  Connect  the 

last  two  clauses  thus:  "the  whole  shall 
be  full,  of  light  as  when  the  lamp  with 

its  brightness  enlightens  thee." 37. 

To  dine.     Rather,  "  to  take  breakfast." 

38.  Dinner.    Rather  "breakfast." 

The  Pharisees    carried  the   ceremonial 
washings  of  the  law  to  an  unauthorized 


he  full  of  light,  having  no  part 
dark,  the  whole  shall  be  full  of 
light,  as  when  the  bright  shining 
of  a  candle  doth  give  thee  light. 

37  %  And  as  he  spake,  a  cer- 
tain Pharisee  besought  him  to 
dine  with  him :  and  he  went  in, 
and  sat  down  to  meat. 

38  And  when  the  Pharisee  saw 
it,  he  marvelled  that  he  had  not 
first  washed  before  dinner. 

39  And  the  Lord  said  unto 
him,  Now  do  ye  Pharisees  make 
clean  the  outside  of  the  cup  and 
the  platter ;  but  your  inward  part 
is  full  of  ravening  and  wicked- 
ness. 

40  Ye  fools,  did  not  he,  that 
made  that  which  is  without,  make 
that  which  is  within  also  ? 

41  But  rather  give  alms  of 
such  things  as  ye  have ;  and,  be- 
hold, all  things  are  clean  unto 
you. 

42  But  woe  unto  you,  Phari- 
sees !  for  ye  tithe  mint  and  rue 
and  all  manner  of  herbs,  and  pass 
over  judgment  and  the  love  of 
God  :  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  un- 
done. 

43  Woe  unto  you,  Pharisees ! 
for  ye  love  the  uppermost  seats 
in  the  synagogues,  and  greetings 
in  the  markets. 

44  Woe  unto  you,  scribes  and 

and  absurd  extent.     Compare  Mark  vii. 

1-9. 39.  Ravening,  i.  e.,  desire  for 

plunder. 41.     Give    alms    of   such 


(< 


give 


things   as    ye   have.        Rather, 

that  which  is  within  as  alms."    Compare 

the  preceding  verse. 42.  Hint  and 

rue.     Compare  Matt,  xxiii.  23,  which  is 
part  of  a  similar  (not  the  same)  discourse. 

43.  Markets,  i.  e.,  public  squares. 

47,  48.  See  on  Matt,  xxiii.  29. 


LUKE. 


147 


Pharisees,  hypocrites  !  for  ye  are 
as  graves  which  appear  not,  and 
the  men  that  walk  over  them  are 
not  awai;e  of  them. 

45  %  Then  answered  one  of 
the  lawyers,  and  said  unto  him, 
Master,  thus  saying  thou  reproach- 
est  us  also. 

46  And  he  said,  Woe  unto  you 
also,  ye  lawyers  !  for  ye  lade  men 
with  burdens  grievous  to  be  borne, 
and  ye  yourselves  touch  not  the 
burdens  with  one  of  your  fingers. 

47  Woe  unto  you  !  for  ye  build 
the  sepulchres  of  the  prophets, 
and  your  fathers  killed  them. 

4S  Truly  ye  bear  witness  that 
ye  allow  the  deeds  of  your  fathers  : 
for  they  indeed  killed  them,  and 
ye  build  their  sepulchres. 

49  Therefore  also  said  the  wis- 
dom of  God,  I  will  send  them 
prophets  and  apostles,  and  some  of 
them  they  shall  slay  and  perse- 
cute : 

50  That  the  blood  of  all  the 
prophets,  which  was  shed  from 
the  foundation  of  the  world,  may 
be  required  of  this  generation ; 

51  From  the  blood  of  Abel  un- 
to the  blood  of  Zacharias,  which 
perished  between  the  altar  and 
the  temple  :  verily  I  say  unto  you, 
It  shall  be  required  of  this  gene- 
ration. 

52  Woe  unto  you,  lawyers  !  for 
ye  have  taken  away  the   key  of 

ye    entered    not   in 


knowledge 


yourselves,  and   them  that  were 
entering  in  ye  hindered. 

53  And  as  he  said  these  things 
unto  them,  the  scribes  and  the 
Pharisees  began  to  urge  him  ve- 
hemently, and  to  provoke  him  to 
speak  of  many  things : 

54  Laying  wait  for  him,  and 
seeking  to  catch  something  out 
of  his  mouth,  that  they  might  ac- 
cuse him. 

CHAPTER  XII. 

IN  the  mean  time,  when  there 
were  gathered  together  an  in- 
numerable multitude  of  people, 
insomuch  that  they  trode  one  up- 
on another,  he  began  to  say  unto 
his  disciples  first  of  all,  Beware 
ye  of  the  leaven  of  the  Pharisees, 
which  is  hypocrisy. 

2  For  there  is  nothing  covered, 
that  shall  not  be  revealed ;  nei- 
ther hid,  that  shall  not  be  known. 

3  Therefore,  whatsoever  ye 
have  spoken  in  darkness  shall  be 
heard  in  the  light ;  and  that  which 
ye  have  spoken  in  the  ear  in  clos- 
ets shall  be  proclaimed  upon  the 
housetops. 

4  And  I  say  unto  you  my 
friends,  Be  not  afraid  of  them 
that  kill  the  body,  and  after  that 
have  no  more  that  they  can  do  : 

5  But  I  will  forewarn  you 
whom  ye  shall  fear  :  Fear  him, 
which  after  he  hath  killed  hath 


49.  Therefore  also  said  the  wisdom  of 
God,  I  will  send  them.  In  the  similar 
passage  of  Matthew  (xxiii.  34)  it  is: 
"Wherefore  behold  /  send  them  nnto 
you,  &c."  Christ  evidently  means  him- 
self by  the  "  wisdom  of  God."  Alford 
supposes  that  he  takes  2  Chron.  xxiv. 


18-22  as  the  basis  of  his  remarks. 

51.  Zacharias.     See  on  Matt,  xxiii.  85, 
36. 

XII.— 1.  First  of  all.  In  ver.  13,  Je- 
sus speaks  secondly  to  the  multitude. 

Comp.  Matt.  xvi.  6. 2-9.  Matt.  x. 

26-33. 6.    tyco  farthings  =  three 


148 


LUKE. 


power  to  cast  into  hell ;  yea,  I  say 
unto  you,  Fear  him. 

6  Are  not  five  sparrows  sold 
for  two  farthings,  and  not  one  of 
them  is  forgotten  before  God  ? 

7  But  even  the  very  hairs  of 
your  head  are  all  numbered. 
Fear  not  therefore :  ye  are  of 
more  value  than  many  sparrows. 

8  Also  I  say  unto  you,  Who- 
soever shall  confess  me  before 
men,  him  shall  the  Son  of  man  al- 
so confess  before  the  angels  of 
God: 

9  But  he  that  denieth  me  be- 
fore men  shall  be  denied  before 
the  angels  of  God. 

10  And  whosoever  shall  speak 
a  word  against  the  Son  of  man,  it 
shall  be  forgiven  him :  but  unto 
him  that  blasphemeth  against  the 
Holy  Ghost  it  shall  not  be  for- 
given. 

11  And  when  they  bring  you 
unto  the  synagogues,  and  unto 
magistrates,  and  powers,  take  ye 
no  thought  how  or  what  thing  ye 
shall  answer,  or  what  ye  shall  say  : 

12  For  the  Holy  Ghost  shall 
teach  you  in  the  same  hour  what 
ye  ought  to  say. 

13  <f  And  one  of  the  company 
said  unto  him,  Master,  speak  to 
my  brother,  that  he  divide  the 
inheritance  with  me. 

14  And  he  said  unto  him,  Man, 
who  made  me  a  judge  or  a  divi- 
der over  you  ? 

15  And  he  said  unto  them, 
Take  heed,  and  beware  of  covet- 
ousness :  for  a  man's  life  consist- 
eth  not  in  the  abundance  of  the 
things  which  he  possesseth. 

cents. 10.  Matt.  xii.  32. 11, 12. 

Matt.  x.  18-20. 13.» Master.  Rather 


16  And  he  spake  a  parable  un- 
to them,  saying,  The  ground  of  a 
certain  rich  man  brought  forth 
plentifully : 

17  And  he  thought  within  him- 
self, saying,  What  shall  I  do,  be- 
cause I  have  no  room  where  to 
bestow  my  fruits  ? 

18  And  he  said,  This  will  I 
do  :  I  will  pull  down  my  barns, 
and  build  greater ;  and  there  will 
I  bestow  all  my  fruits  and  my 
goods. 

19  And  I  will  say  to  my  soul, 
Soul,  thou  hast  much  goods  laid 
up  for  many  years ;  take  thine 
ease,  eat,  drink,  and  be  merry. 

20  But  God  said  unto  him, 
Tliou  fool,  this  night  thy  soul  shall 
be  required  of  thee  :  then  whose 
shall  those  things  be,  which  thou 
hast  provided  ? 

21  So  is  he  that  layeth  up 
treasure  for  himself,  and  is  not 
rich  toward  God. 

22  1"  And  he  said  unto  his 
disciples,  Therefore  I  say  unto 
you,  Take  no  thought  for  your 
life,  what  ye  shall  eat;  neither 
for  the  body,  what  ye  shall  put  on. 

23  The  life  is  more  than  meat, 
and  the  body  is  more  than  raiment. 

24  Consider  the  ravens :  for 
they  neither  sow  nor  reap  ;  which 
neither  have  storehouse  nor  barn ; 
and  God  feedeth  them  :  how  much 
more  are  ye  better  than  the  fowls  ? 

25  And  which  of  you  with  tak- 
ing thought  can  add  to  his  stature 
one  cubit  ? 

26  If  ye  then  be  not  able  to  do 
that  thing  which  is  least,  why  take 
ye  thought  for  the  rest  ? 

"  Teacher." 15.  Read,  "  for  a  man's 

life  is  not  from  his  property,  though 


LUKE. 


149 


27  Consider  the  lilies  how  they 
grow :  they  toil  not,  they  spin 
not;  and  yet  I  say  unto  you,  that 
Solomon  in  all  his  glory  was  not 
arrayed  like  one  of  these. 

28  If  then  God  so  clothe  the 
grass,  which  is  to  day  in  the  field, 
and  to  morrow  is  cast  into  the 
oven;  how  much  more  will  he 
clothe  you,  0  ye  of  little  faith  ? 

29  And  seek  not  ye  what  ye 
shall  eat,  or  what  ye  shall  drink, 
neither  be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the 
nations  of  the  world  seek  after : 
and  your  Father  knoweth  that  ye 
have  need  of  these  things. 

31  %  But  rather  seek  ye  the 
kingdom  of  God ;  and  all  these 
things  shall  be  added  unto  you. 

32  Fear  not,  little  flock ;  for  it 
is  your  Father's  good  pleasure  to 
give  you  the  kingdom. 

33  Sell  that  ye  have,  and  give 
alms;  provide  j-ourselves  bags 
which  wax  not  old,  a  treasure  in 
the  heavens  that  faileth  not,  where 
no  thief  approacheth,  neither  moth 
corrupteth. 

34  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

35  Let  your  loins  be  girded 
about,  and  your  lights  burning; 

36  And  ye  yourselves  like  un- 
to men  that  wait  for  their  lord, 
when  he  will  return  from  the  wed- 


he  abound  in  wealth." 
on  Matt.  vi.  25-33 


— 22-31.  See 
29.  Neither  be 
ye  of  doubtful  mind.     Rather  "  neither 

be  ye  anxious." 32.  The  kingdom  of 

God  in  its  fulness  of  blessing. 33, 

34.   Matt.  vi.  19-21. 35.  "Girded 

loins  "  (that  is,  a  tucked  up  and  girdled 
garment)  were  in  the  East  a  mark  of 
readiness  for  work.  The  "  burning  lights" 
are  explained  in  the  parable  of  the  ten 


ding ;  that,  when  he  cometh  and 
knocketh,  they  may  open  unto 
him  immediately. 

37  Blessed  are  those  servants, 
whom  the  lord  when  he  cometh 
shall  find  watching  :  verily  I  say 
unto  you,  that  he  shall  gird  him- 
self, and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and 
serve  them. 

38  And  if  he  shall  come  in  the 
second  watch,  or  come  in  the 
third  watch,  and  find  them  so, 
blessed  are  those  servants. 

39  And  this  know,  that  if  the 
goodman  of  the  house  had  known 
what  hour  the  thief  would  come, 
he  would  have  watched,  and  not 
have  suffered  his  house  to  be 
broken  through. 

40  Be  ye  therefore  ready  also : 
for  the  Son  of  man  cometh  at  an 
hour  when  ye  think  not. 

41  ^[  Then  Peter  said  unto 
him,  Lord,  speakest  thou  this 
parable  unto  us,  or  even  to  all  ? 

42  And  the  Lord  said,  Who 
then  is  that  faithful  and  wise 
steward,  whom  his  lord  shall  make 
ruler  over  his  household,  to  give 
them  their  portion  of  meat  in  due 
season  ? 

43  Blessed  is  that  servant, 
whom  his  lord  when  he  cometh 
shall  find  so  doing. 

44  Of  a  truth  I  say  unto  you, 


virgins  in  Matt,  xxv.- 


-37.  And  serve 


them  as  a  mark  of  his  love.  Such  a  sign 
of  regard  is  illustrated  by  Oriental  hab- 
its.  38.  Second  watch. . .  third  watch. 

There  were  four  watches  in  the  night 
(comp.  Matt.  xiv.  25).  The  first  ex- 
tended from  six  o'clock  to  nine,  the  sec- 
ond from  nine  to  twelve,  the  third  from 
twelve  to  three,  and  the  fourth  from 
three  to  six  in  the  morning.     These 


150 


LUKE. 


that  he  will  make  him  ruler  over 
all  that  he  hath. 

45  But  and  if  that  servant  say 
in  his  heart,  My  lord  delayeth  his 
coming ;  and  shall  begin  to  beat 
the  nienservants  and  maidens, 
and  to  eat  and  drink,  and  to  be 
drunken ; 

46  The  lord  of  that  servant 
will  come  in  a  day  when  he  look- 
eth  not  for  him,  and  at  an  hour 
when  he  is  not  aware,  and  will  cut 
him  in  sunder,  and  will  appoint 
him  his  portion  with  the  unbe- 
lievers. 

47  And  that  servant,  which 
knew  his  lord's  will,  and  prepared 
not  himself,  neither  did  according 
to  his  will,  shall  be  beaten  with 
many  stripes. 

48  But  he  that  knew  not,  and 
did  commit  things  worthy  of 
stripes,  shall  be  beaten  with  few 
stripes.  For  unto  whomsoever 
much  is  given,  of  him  shall  be 
much  required  ;  and  to  whom  men 
have  committed  much,  of  him 
they  will  ask  the  more. 

49  T  I  am  come  to  send  fire 
on  the  earth  j  and  what  will  I,  if 
it  be  already  kindled  ? 

50  But  I  have  a  baptism  to  be 
baptized  with ;  and  how  am  I 
straitened  till  it  be  accomplish- 
ed! 

watches  were  modified  according  to  the 
time  of  sunset  and  sunrise. 39.  Good- 
man of  the  house.  Rather  "  master  of  the 

house."   Matt.  xxiv.  43,  44. 42-46. 

Matt.  xxiv.  45-51. 46.  See  on  Matt. 

xxiv.    51.      The    unbelievers.      Rather 

"the  unfaithful"  servants. 49,  50. 

I  would  paraphrase  these  verses  thus: 
"  I  am  come  to  set  this  world  on  fire,  by 
establishing  that  truth  which  will  call 
out  the  bitter  hostility  of  man's  natural 


51  Suppose  ye  that  I  am  come 
to  give  peace  on  earth  ?  I  tell  you, 
Nay ;  but  rather  division  : 

52  For  from  henceforth  there 
shall  be  five  in  one  house  divided, 
three  against  two,  and  two  against 
three. 

53  The  father  shall  be  divided 
against  the  son,  and  the  son  a- 
gainst  the  father;  the  mother 
against  the  daughter,  and  the 
daughter  against  the  mother;  the 
mother  in  law  against  her  daugh- 
ter in  law,  and  the  daughter  in 
law  against  her  mother  in  law. 

54  1"  And  he  said  also  to  the 
people,  When  ye  see  a  cloud  rise 
out  of  the  west,  straightway  ye 
say,  There  ccmcth  a  shower  ;  and 
so  it  is. 

55  And  when  ye  see  the  south 
wind  blow,  ye  say,  There  will  be 
heat;  and  it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  dis- 
cern the  face  of  the  sky  and  of 
the  earth  ;  but  how  is  it  that  ye 
do  not  discern  this  time  ? 

57  Yea,  and  why  even  of  your- 
selves judge  ye  not  what  is  right? 

58  *j[  "When  thou  goest  with 
thine  adversary  to  the  magistrate, 
as  thou  art  in  the  way,  give  dili- 
gence that  thou  mayest  be  deliv- 
ered from  him ;  lest  he  hale  thee 
to  the  judge,  and  the  judge  deliver 

heart,  nor  have  I  any  higher  desire  for 
this  world  than  this  enkindling  (what 
will  I .  . .  what  do  I  wish  more),  and  I 
personally  must  undergo  a  baptism  of 
blood  to  perfect  this  woik  of  establish- 
ing saving  truth,  and  until  the  accom- 
plishment of  this  baptism,  I  am  emptied 
of  my  Divine  fulness,  I  am  straitened  in 
power  and  glory."  Then  the  fire  (the 
enmities  enkindled)  is  defined  in  vv. 
51-53. 51-53.  Matt.  x.  34-36. 


LUKE. 


151 


thee  to  the  officer,  and  the  officer 
cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not 
depart  thence,  till  thou  hast  paid 
the  very  last  mite. 

CHAPTER  XIII. 

THERE  were  present  at  that 
season  some  that  told  him  of 
the  Galileans,  whose  blood  Pilate 
had  mingled  with  their  sacrifices. 

2  And  Jesus  answering  said 
unto  them,  Suppose  ye  that  these 
Galileans  were  sinners  above  all 
the  Galileans,  because  they  suffer- 
ed such  things  ? 

3  I  tell  you,  Nay  :  but,  except 
ye  repent,  ye  shall  all  likewise 
perish. 

4  Or  those  eighteen,  upon 
whom  the  tower  in  Siloam  fell, 
and  slew  them,  think  ye  that  they 
were  sinners  above  all  men  that 
dwelt  in  Jerusalem  ? 

5  I  tell  you,  Nay  :  but,  except 
ye  repent,  ye  shall  all  likewise 
perish. 

6  ^[  He  spake  also  this  para- 
ble ;  A  certain  man  had  a  fig  tree 
plauted  in  his  vineyard ;  and  he 
came  and  sought  fruit  thereon, 
and  found  none. 

7  Then  said  he  unto  the  dres- 
ser of  his  vineyard,  Behold,  these 
three  years  I  come  seeking  fruit 

-58. 


54-57.  Comp.  Matt.  xvi.  2,  3.- 
Hale,  i.  e.,  "haul"  or  "drag."      (See 

Acts  viii.  3.) 58,  59.     See  on  Matt. 

v.  25,  26.      The   mite  was  one  eighth 
of  a  cent.     See  on  Mark  xii.  42. 

XIII. — 1.  This  verse  .refers  to  some 
insurrection  probably  quelled  with  blood, 
which  had  lately  occurred  in  Jerusalem. 

3.   Ye  shall  all  likewise  perish,  i.  e., 

a  bitter  end  awaits  every  sinner,  of  which 


on  this  fig  tree,  and  find  none : 
cut  it  down :  why  cumbereth  it 
the  ground  ? 

8  And  he  answering  said  unto 
him,  Lord,  let  it  alone  this  year 
also,  till  I  shall  dig  about  it,  and 
dung  it : 

9  And  if  it  bear  fruit,  well: 
and  if  not,  then  after  that  thou 
shalt  cut  it  down. 

10  And  he  was  teaching  in  one 
of  the  synagogues  on  the  sabbath. 

11  IT  And,  behold,  there  was 
a  woman  which  had  a  spirit  of  in- 
firmity eighteen  years,  and  was 
bowed  together,  and  could  in  no 
wise  lift  up  herself. 

12  And  when  Jesus  saw  her, 
he  called  her  to  him,  and  said  un- 
to her,  "Woman,  thou  art  loosed 
from  thine  infirmity. 

13  And  he  laid  his  hands  on 
her :  and  immediately  she  was 
made  straight,  and  glorified  God. 

14  And  the  ruler  of  the  syna- 
gogue answered  with  indignation, 
because  that  Jesus  had  healed  on 
the  sabbath  day,  and  said  unto 
the  people,  There  are  six  days  in 
which  men  ought  to  work :  in 
them  therefore  come  and  be  heal- 
ed, and  not  on  the  sabbath  day. 

15  The  Lord  then  answered 
him,  and  said,  TIwu  hypocrite, 
doth  not  each  one  of  you  on  the 
sabbath   loose   his  ox  or  his  ass 

this  slaughter  of  the  Galileans  is  but  a 

type. 4.  Siloam..    This  village,  still 

retaining  its  old  name,  clings  to  the  west 
side  of  the  range  of  Olivet,  overhanging 
the  valley  of  the  Kedron,  and  is  thus 
opposite  the  S.  E.  corner  of  Jerusalem. 
Sinners.  A  different  word  from  that  in 
the  second  verse,  and  literally  meaning 

"  debtors." 7.    Cumbereth.     Rather 

"  injureth  "  or  "  impoverisheth." 11. 


152 


LUKE. 


from  the  stall,  and  lead  him  away 
to  watering  ? 

16  And  ought  not  this  woman, 
being  a  daughter  of  Abraham, 
whom  Satan  hath  bound,  lo,  these 
eighteen  years,  be  loosed  front 
this  bond  on  the  sabbath  day  ? 

17  And  when  he  had  said  these 
things,  all  his  adversaries  were 
ashamed :  and  all  the  people  re- 
joiced for  all  the  glorious  things 
that  were  done  by  him. 

18  If  Then  said  he,  Unto  what 
is  the  kingdom  of  God  like  ?  and 
whereunto  shall  I  resemble  it  ? 

19  It  is  like  a  grain  of  mustard 
seed,  which  a  man  took,  and  cast 
into  his  garden  ;  and  it  grew,  and 
waxed  a  great  tree  ;  and  the  fowls 
of  the  air  lodged  in  the  branches 
of  it. 

20  And  again  he  said,  Where- 
unto shall  I  liken  the  kingdom  of 
God? 

21  It  is  like  leaven,  which  a 
woman  took  and  hid  in  three  mea- 
sures of  meat,  till  the  whole  was 
leavened. 

22  And  he  went  through  the 
cities  and  villages,  teaching,  and 
journeying  toward  Jerusalem. 

23  Then  said  one  unto  him, 
Lord,  are  there  few  that  be  saved? 
And  he  said  unto  them, 

24  ^[  Strive  to  enter  in  at  the 
strait  gate  :  for  many,  I  say  unto 
you,  will  seek  to  enter  in,  and 
shall  not  be  able. 

A  spirit  of  infirmity.  Compare  ver.  16. 
She  had  a  disease  which  Satan  main- 
tained in  her.      (Compare  Job's  case.) 

18-21.    Matt.  xiii.  31-33. 24. 

Matt.  vii.  13,  14. 28.    Weeping  and 

gnashing  of  teeth.    See  on  Matt.  viii.  13. 

31.  Herod  will  kill  thee.     Kather, 

"Herod  wishes  to  kill  thee."     Herod 


25  When  once  the  master  of 
the  house  is  risen  up,  and  hath 
shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at 
the  door,  saying,  Lord,  Lord,  open 
unto  us ;  and  he  shall  answer  and 
say  unto  you,  I  know  you  not 
whence  ye  are : 

26  Then  shall  ye  begin  to  say, 
We  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in 
our  streets. 

27  But  he  shall  say,  I  tell  you, 
I  know  you  not  whence  ye  are ; 
depart  from  me,  all  ye  workers  of 
iniquity. 

28  There  shall  be  weeping  and 
gnashing  of  teeth,  when  ye  shall 
see  Abraham,  and  Isaac,  and  Ja- 
cob, and  all  the  prophets,  in  the 
kingdom  of  God,  and  you  your- 
selves thrust  out. 

29  And  they  shall  come  from 
the  east,  and  from  the  west,  and 
from  the  north,  and  from  the 
south,  and  shall  sit  down  in  the 
kingdom  of  God. 

30  And,  behold,  there  are  last 
which  shall  be  first ;  and  there  are 
first  which  shall  be  last. 

81  T  The  same  day  there  came 
certain  of  the  Pharisees,  saying 
unto  him,  Get  thee  out,  and  de- 
part hence;  for  Herod  will  kill 
thee. 

82  And  he  said  unto  them,  Go 
ye,  and  tell  that  fox,  Behold,  I 
cast  out  devils,  and  I  do  cures  to 

Antipas  is  referred  to.     See   on   Matt. 

xiv.  1. 32.  That  fox.   Alford  thinks 

that  Herod  did  not  wish  to  kill  Jesus, 
but  sent  these  Pharisees  to  spread  such 
a  rumour,  in  order  to  induce  Jesus  to 
leave  his  jurisdiction.  Herod's  general 
character,  however,  may  be  referred  to. 
I  propose  the  following  for  this  difficult 


LUKE. 


153 


day  and  to  morrow,  and  the  third 
day  I  shall  be  perfected. 

33  Nevertheless  I  must  walk 
to  day,  and  to  morrow,  and  the 
day  following :  for  it  cannot  be 
that  a  prophet  perish  out  of  Jeru- 
salem. 

34  0  Jerusalem,  Jerusalem, 
which  killest  the  prophets,  and 
stonest  them  that  are  sent  unto 
thee ;  how  often  would  I  have 
gathered  thy  children  together, 
as  a  hen  doth  gather  her  brood  un- 
der her  wings,  and  ye  would  not ! 

35  Behold,  your  house  is  left 
unto  you  desolate  :  and  verily  I 
say  unto  you,  Ye  shall  not  see  me, 
until  the  time  come  when  ye  shall 
say,  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord. 

CHAPTER  XIV. 

AND  it  came  to  pass,  as  he  went 
into  the  house  of  one  of  the 
chief  Pharisees  to  eat  bread  on 
the  sabbath  day,  that  they  watch- 
ed him. 

2  And,  behold,  there  was  a 
certain  man  before  him  which  had 
the  dropsy. 

3  And  Jesus  answering  spake 
unto  the  lawyers  and  Pharisees, 
saying,  Is  it  lawful  to  heal  on  the 
sabbath  day  ? 

4  And  they  held  their  peace. 
And  he  took  him,  and  healed  him, 
and  let  him  go  ; 

passage  :  "  Behold,  I  east  out  devils  and 
I  do  cures  for  only  a  few  days  longer, 
when  my  course  shall  be  completed. 
However,  I  must  journey  on  out  of  your 
jurisdiction  during  those  few  days,  not 
because  you  would  kill  me  if  I  remained, 
but  because  my  death  (which  I  seek) 
can  only  be  accomplished  in  prophet- 
killing  Jerusalem." 33.  Walk.  Rath- 

7* 


5  And  answered  them,  saying, 
Which  of  you  shall  have  an  ass 
or  an  ox  fallen  into  a  pit,  and  will 
not  straightway  pull  him  out  on 
the  sabbath  day  ? 

6  And  they  could  not  answer 
him  again  to  these  things. 

7  ^1  And  he  put  forth  a  para- 
ble to  those  which  were  bidden, 
when  he  marked  how  they  chose 
out  the  chief  rooms ;  saying  unto 
them, 

8  When  thou  art  bidden  of  any 
man  to  a  wedding,  sit  not  down  in 
the  highest  room ;  lest  a  more 
honourable  man  than  thou  be  bid- 
den of  him ; 

9  And  he  that  bade  thee  and 
him  come  and  say  to  thee,  Give 
this  man  place;  and  thou  begin 
with  shame  to  take  the  lowest 
room. 

10  But  when  thou  art  bidden, 
go  and  sit  down  in  the  lowest 
room ;  that  when  he  that  bade 
thee  cometh,  he  may  say  unto 
thee,  Friend,  go  up  higher  :  then 
shalt  thou  have  worship  in  the 
presence  of  them  that  sit  at  meat 
with  thee. 

11  For  whosoever  exalteth 
himself  shall  be  abased  ;  and  he 
that  humbleth  himself  shall  be 
exalted. 

12  ^1  Then  said  he  also  to  him 
that  bade  him,  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy 

er  "journev." 34,  35.  See  on  Matt. 

xxiii.  37-39. 

XIV.— 7.  Chief  rooms.  Rather  "chief 

places  at  table." 8.  Highest  room.  See 

preceding  note.  Sit  not  doton.  Rath- 
er "  recline  not." 9.  Room.   Rather 

"place." 10.  Sit  down.  Rather  "re- 
cline." Worship.  Rather  "  honour." 
1 2.  A  dinner  or  a  supper.    Rather 


154 


LUKE. 


friends,  nor  thy  brethren,  neither 
thy  kinsmen,  nor  thy  rich  neigh- 
bours ;  lest  they  also  bid  thee 
again,  and  a  recompense  be  made 
thee. 

13  But  when  thou  makest  a 
feast,  call  the  poor,  the  maimed, 
the  lame,  the  blind  : 

14  And  thou  shalt  be  blessed ; 
for  they  cannot  recompense  thee : 
for  thou  shalt  be  recompensed  at 
the  resurrection  of  the  just. 

15  1"  And  when  one  of  them 
that  sat  at  meat  with  him  heard 
these  things,  he  said  unto  him, 
Blessed  is  he  that  shall  eat  bread 
in  the  kingdom  of  God. 

16  Then  said  he  unto  him,  A 
certain  man  made  a  great  supper, 
and  bade  many  : 

17  And  sent  his  servant  at  sup- 
per time  to  say  to  them  that  were 
bidden,  Come ;  for  all  things  are 
now  ready. 

18  And  they  all  with  one  con- 
sent began  to  make  excuse.  The 
first  said  unto  him,  I  have  bought 
a  piece  of  ground,  and  I  mu3t 
needs  go  and  see  it :  I  pray  thee 
have  me  excused. 

19  And  another  said,  I  have 
bought  five  yoke  of  oxen,  and  I  go 
to  prove  them  :  I  pray  thee  have 
me  excused. 

20  And  another  said,  I  have 
married  a  wife,  and  therefore  I 
cannot  come. 

21  So  that  servant  came,  and 


"  a  breakfast  or  a  dinner." 
per.    Rather  "  dinner." — 


zr. 

time 
Supper 


— 16.  Sup- 
17.  Supper 

Rather    "  dinner-time." 24. 

As  above. 26.    An  Oriental 


hyperbole,  explained  by  Matt.  x.  37,  and 
clearly  indicated  by  "hating  his  own 
life  "  in  this  passage. 27.  His  cross. 


See  on  Matt.  x.  38. 


-28.  The  con- 


shewed  his  lord  these  things. 
Then  the  master  of  the  house  be- 
ing angry  said  to  his  servant,  Go 
out  quickly  into  the  streets  and 
lanes  of  the  city,  and  bring  in 
hither  the  poor,  and  the  maimed, 
and  the  halt,  and  the  blind. 

22  And  the  servant  said,  Lord, 
it  is  done  as  thou  hast  command- 
ed, and  yet  there  is  room. 

23  And  the  lord  said  unto  the 
servant,  Go  out  into  the  highways 
and  hedges,  and  compel  them  to 
come  in,  that  my  house  may  be 
filled. 

24  For  I  say  unto  you,  That 
none  of  those  men  which  were  bid- 
den shall  taste  of  my  supper. 

25  ^f  And  there  went  great 
multitudes  with  him  :  and  he  turn- 
ed, and  said  unto  them, 

26  If  any  man  come  to  me,  and 
hate  not  his  father,  and  mother, 
and  wife,  and  children,  and  breth- 
ren, and  sisters,  yea,  and  his  own 
life  also,  he  cannot  be  my  disci- 
ple. 

27  And  whosoever  doth  not 
bear  his  cross,  and  come  after  me, 
cannot  be  my  disciple. 

28  For  which  of  you,  intending 
to  build  a  tower,  sitteth  not  down 
first,  and  counteth  the  cost,  wheth- 
er he  have  sufficient  to  finish  it  f 

29  Lest  haply,  after  he  hath 
laid  the  foundation,  and  is  not 
able  to  finish  it,  all  that  behold  it 
begin  to  mock  him, 

nection  of  28-32  with  that  which  pre- 
cedes and  follows  seems  to  be  represent- 
ed thus  :  "  You  must  give  up  all  for  me, 
for  in  building  a  tower  or  waging  a  war 
you  make  great  sacrifices  equal  to  the 
undertaking;  so  here  you  must  make 
your  greatest  sacrifice  for  your  greatest 
good." 34.     Compare  Matt.  v.  13. 


LUKE. 


155 


30  SayiDg,  This  man  began  to 
build,  and  was  not  able  to  finish. 

31  Or  what  king,  going  to 
make  war  against  another  king, 
sitteth  not  down  first,  and  con- 
sulteth  whether  he  be  able  with 
ten  thousand  to  meet  him  that 
cometh  against  him  with  twenty 
thousand  ? 

32  Or  else,  while  the  other  is 
yet  a  great  way  off,  he  sendeth 
an  ambassage,  and  desireth  condi- 
tions of  peace. 

33  So  likewise,  whosoever  he 
be  of  you  that  forsaketh  not  all 
that  he  hath,  he  cannot  be  my 
disciple. 

34  IF  Salt  is  good  :  but  if  the 
salt  have  lost  his  savour,  where- 
with shall  it  be  seasoned  ? 

35  It  is  neither  fit  for  the  land, 
nor  yet  for  the  dunghill ;  but  men 
cast  it  out.  He  that  hath  ears  to 
hear,  let  him  hear. 

CHAPTER  XV. 

THEN  drew  near  unto  him  all 
the  publicans  and  sinners  for 
to  hear  him. 

2  And  the  Pharisees  and 
scribes  murmured,  saying,  This 
man  receiveth  sinners,  and  eateth 
with  them. 

3  IT  And  he  spake  this  parable 
unto  them,  saying, 

4  What  man  of  you,  having  a 
hundred  sheep,  if  he  lose  one  of 

Christ's  followers  are  the  salt.  If  they 
lose  their  savour,  they  are  false  disciples 
— and  such  they  must  be  unless  they 
give  up  all  for  Christ. 

XV. — 1.  Publicans.  See  on  Matt.  v. 
46.     Sinners.    Distinguished  for  openly 

vicious  ways. 7.  Just  persons,  which 

need  no  repentance.     Language  accora- 


them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until 
he  find  it  ? 

5  And  when  he  hath  found  it, 
he  layeth  it  on  his  shoulders,  re- 
joicing. 

6  And  when  he  cometh  home, 
he  calleth  together  his  friends  and 
neighbours,  saying  unto  them,  Re- 
joice with  me ;  for  I  have  found 
my  sheep  which  was  lost. 

7  I  say  unto  you,  that  likewise 
joy  shall  be  in  heaven  over  one 
sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons, 
which  need  no  repentance. 

8  ^[  Either  what  woman  hav- 
ing ten  pieces  of  silver,  if  she  lose 
one  piece,  doth  not  light  a  candle, 
and  sweep  the  house,  and  seek 
diligently  till  she  find  it  ? 

9  And  when  she  hath  found  it, 
she  calleth  her  friends  and  her 
neighbours  together,  saying,  Re- 
joice with  me  ;  for  I  have  found 
the  piece  which  I  had  lost. 

10  Likewise,  I  say  unto  you, 
there  is  joy  in  the  presence  of  the 
angels  of  God  over  one  sinner 
that  repenteth. 

11  ^[  And  he  said,  A  certain 
man  had  two  sons  : 

12  And  the  younger  of  them 
said  to  his  father,  Father,  give 
me  the  portion  of  goods  that  fall- 
eth  to  me.  And  he  divided  unto 
them  his  living. 

modated  to  the  views  of  the  Pharisees 
addressed.  It  means  "  those  who  think 
they  are  just  and  need  no  repentance." 

Some  take  the  passage  literally. 8. 

Ten  pieces  of  sityer.  Gr.  "ten  drach- 
ma?." The  drachma  was  about  18  cents. 
The  illustration  is  taken'  from  humble 
life. 12.  His  living.   Rather  "  their 


156 


LUKE. 


13  And  not  many  days  after 
the  younger  son  gathered  all  to- 
gether, and  took  his  journey  into 
a  far  country,  and  there  wasted 
his  substance  with  riotous  living. 

14  And  when  he  had  spent  all, 
there  arose  a  mighty  famine  in 
that  land  ;  and  he  began  to  be  in 
want. 

15  And  he  went  and  joined 
himself  to  a  citizen  of  that  coun- 
try ;  and  he  sent  him  into  his 
fields  to  feed  swine. 

16  And  he  would  fain  have  fill- 
ed his  belly  with  the  husks  that 
the  swine  did  cat :  and  no  man 
gave  unto  him. 

17  And  when  he  came  to  him- 
self, he  said,  How  many  hired 
servants  of  my  father's  have  bread 
enough  and  to  spare,  and  I  perish 
with  hunger ! 

18  I  will  arise  and  go  to  my 
father,  and  will  say  unto  him,  Fa- 
ther, I  have  sinned  against  hea- 
ven, and  before  thee, 

19  And  am  no  more  worthy  to 
be  called  thy  son  :  make  me  as 
one  of  thy  hired  servants. 

20  And  he  arose,  and  came  to 
his  father.  But  when  he  was  yet 
a  great  way  off,  his  father  saw 
him,  and  had  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed 
him. 

21  And  the  son  said  unto  him, 
Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am 
no  more  worthy  to  be  called  thy 
son. 

living." 15.  To  feed  swine.  The  low- 
est of  offices  in  a  Jew's  estimation. 


22  But  the  father  said  to  his 
servants,  Bring  forth  the  best 
robe,  and  put  it  on  him ;  and  put 
a  ring  on  his  hand,  and  shoes  on 
his  feet : 

23  And  bring  hither  the  fatted 
calf,  and  kill  it ;  and  let  us  eat, 
and  be  merry : 

24  For  this  my  son  was  dead, 
and  is  alive  again ;  he  was  lost, 
and  is  found.  And  they  began  to 
be  merry. 

25  Now  his  elder  son  was  in 
the  field  :  and  as  he  came  and 
drew  nigh  to  the  house,  he  heard 
music  and  dancing. 

26  And  he  called  one  of  the 
servants,  and  ahked  what  these 
things  meant. 

27  And  he  said  unto  him,  Thy 
brother  is  come ;  and  thy  father 
hath  killed  the  fatted  calf,  be- 
cause he  hath  received  him  safe 
and  sound. 

28  And  he  was  angry,  and 
would  not  go  in  :  therefore  came 
his  father  out,  and  entreated 
him. 

29  And  he  answering  said  to 
his  father,  Lo,  these  many  years 
do  I  serve  thee,  neither  trans- 
gressed I  at  any  time  thy  com- 
mandment ;  and  yet  thou  never 
gavest  me  a  kid,  that  I  might 
make  merry  with  my  friends  : 

30  But  as  soon  as  this  thy  son 
was  come,  which  hath  devoured 
thy  living  with  harlots,  thou  hast 
killed  for  him  the  fatted  calf. 

31  And  he  said  unto  him,  Son, 

taste — a  very  flat   and  poor  food. 

22.   Shoes  on  his  feet.     Servants  went 


16.  He  would  fain  have  filled  his  belly.  ,  shoeless. 23.  The  fatted  calf  kept 

He  eat  "  the  husks,"  but  couldn't  satisfy  j  ready  in  case  of  the  arrival  of  guests. 

his  belly.     Jfusks.     Really  the  fruit  of  j 29.  A  kid.  Much  less  in  value  than 

the  carob-trcc,  bean-like  and  of  a  sweet  [  a  calf,  especially  a.  fatted  calf. 


LUKE. 


157 


thou   art   ever  with  me,  and  all ! 
that  I  have  is  thine. 

32  It  was  meet  that  we  should 
make  merry,  and  be  glad :  for 
this  thy  brother  was  dead,  and  is 
alive  again:  and  was  lost,  and  is 
found. 

CHAPTER  XVI. 

AND  he  said  also  unto  his  dis- 
ciples, There  was  a  certain 
rich  man,  which  had  a  steward ; 
and  the  same  was  accused  unto 
him  that  he  had  wasted  his  goods. 

2  And  he  called  him,  and  said 
unto  him,  How  is  it  that  I  hear 
this  of  thee  ?  give  an  account  of 
thy  stewardship  ;  for  thou  mayest 
be  no  longer  steward. 

3  Then  the  steward  said  within 
himself,  What  shall  I  do  ?  for  my 
lord  taketh  away  from  me  the 
stewardship:  I  cannot  dig;  to 
beg  I  am  ashamed. 

4  I  am  resolved  what  to  do, 
that,  when  I  am  put  out  of  the 
stewardship,  they  may  receive  me 
into  their  houses. 

XVI.— 4.    They.    My  lord's  debtors. 

-5.  The  bill  (Gr.  "gramma")  being 

made  out  by  the  debtor  cannot  be  his 
due  bill  or  account,  for  the  steward 
would  make  out  that,  but  must  be  his 
check  for  payment.  I  take  it,  that  the 
steward,  having,  of  course,  saved  up 
some  funds,  paid  part  of  the  debts  of 
these  debtors.  Thus  the  first,  owing  a 
hundred  measures  of  oil,  wrote  an  order 
for  fifty,  and  the  steward,  in  order  to 
him  a  friend,  made  up  the  other 
Thus  I  hold  he  did  not  cheat  his 


make 
fifty. 


mister  in  this,  but  is  called*  (in  ver.  8) 
"  the  unjust  steward,"  because  in  the 
first  instance  (ver.  1)  he  wasted  his  lord's 
goods.  A  hundred  measures.  Literally 
44  a  hundred  baths  "  =  seven  hundred 
and  fifty  gallons. 7.  A  hundred  mea- 
sures.    Literally  4'a  hundred  cors"  = 


5  So  he  called  every  one  of  his 
lord's  debtors  unto  him,  and  said 
unto  the  first,  How  much  owest 
thou  unto  my  lord  ? 

6  And  he  said,  A  hundred 
measures  of  oil.  And  he  said  unto 
him,  Take  thy  bill,  and  sit  down 
quickly,  and  write  fifty. 

7  Then  said  he  to  another, 
And  how  much  owest  thou  ?  And 
he  said,  A  hundred  measures  of 
wheat.  And  he  said  unto  him, 
Take  thy  bill,  and  write  fourscore. 

8  And  the  lord  commended 
the  unjust  steward,  because  he  had 
done  wisely:  for  the  children  of 
this  world  are  in  their  generation 
wiser  than  the  children  of  light. 

9  And  I  say  unto  you,  Make 
to  yourselves  friends  of  the  mam- 
mon of  unrighteousness ;  that, 
when  ye  fail,  they  may  receive 
you  into  everlasting  habitations. 

10  He  that  is  faithful  in  that 
which  is  least  is  faithful  also  in 
much  :  and  he  that  is  unjust  in 
the  least  is  unjust  also  in  much. 

11  If   therefore    ye   have   not 

-9.    Mammon. 


a  thousand  bushels  - 
Chaldee  word  for  4' riches."  By  un- 
righteous mammon  or  mammon  of  un- 
righteousness is  meant  44  riches  which  so 
generally  minister  to  unrighteousness, 
being  used  unrighteously,"  as  by  this 
steward,  who  4'  wasted"  his  lord's  goods. 
The  meaning  of  this  verse  is,  44  Use  this 
worldly  wealth  (which  is  so  generally 
misused)  in  building  up  the  truth,  and 
thus  making  lasting  friends,  who  will  be 
yours  when  you  lose  the  world."  The 
steward,  who  had  at  first  used  money 
wrongfully,  afterward  used  it  prudently. 
They  =  friends. 10.  True  faithful- 
ness in  the  use  of  worldly  wealth  be- 
tokens a  faithfulness  in  the  great  inter- 
ests of  the  soul. 11.  How  can  God 

confide  the  wealth  of  his  heavenly  king- 
dom, with  its  attendant  duties  and  re- 


158 


LUKE. 


been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to 
your  trust  the  true  riches  ? 

12  And  if  ye  have  not  been 
faithful  in  that  which  is  another 
man's,  who  shall  give  you  that 
which  is  your  own  V 

13  If  No  servant  can  serve  two 
masters :  for  either  he  will  hate 
the  one,  and  love  the  other;  or 
else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot 
serve  God  and  mammon. 

14  And  the  Pharisees  also, 
who  were  covetous,  heard  all  these 
things  :  and  they  derided  him. 

15  And  he  said  unto  them,  Ye 
are  they  which  justify  yourselves 
before  men;  but  God  knoweth 
your  hearts :  for  that  which  is 
highly  esteemed  among  men  is 
abomination  in  the  sight  of  God. 

16  The  law  and  the  prophets 
were  until  John  :  since  that  time 
the  kingdom  of  God  is  preached, 
and  every  man  presseth  into  it. 

17  And  it  is  easier  for  heaven 
and  earth  to  pass,  than  one  tittle 
of  the  law  to  fail. 

18  Whosoever  putteth  away 
his  wife,  and  marrieth  another, 
committcth  adultery  :  and  whoso- 
ever marrieth  her  that  is  put 
away  from  her  husband  commit- 
teth  adultery. 

pponsibilities,  on  him  who  has  not  used 

His  earthly  gifts  to  His  glory? 12. 

If,  when  God  has  entrusted  you  with 
wealth  as  his  steward,  you  have  been 
unfaithful  in  its  use,  how  can  He  confer 
wealth  upon  you  as  your  own,  knowing 
you  will  of  course  misuse  that  also  ?  The 
latter  wealth  is  the  joy  of  His  kingdom. 

13,  Matt.  vi.  24. 16.   See  on 

Matt.  xi.    12. 17.    Tittle.     See   on 

Matt.  v.   18. 18.     This  sample   of 

God's  law  which  the  Pharisees  broke  is 


19  %  There  was  a  certain  rich 
man,  which  was  clothed  in  purple 
and  fine  linen,  and  fared  sumptu- 
ously every  day : 

20  And  there  was  a  certain 
beggar  named  Lazarus,  which  was 
laid  at  his  gate,  full  of  sores, 

21  And  desiring  to  be  fed  with 
the  crumbs  which  fell  from  the 
rich  man's  table :  moreover  the 
dogs  came  and  licked  his  sores. 

22  And  it  came  to  pass,  that 
the  beggar  died,  and  was  carried 
by  the  angels  into  Abraham's 
bosom:  and  the  rich  man  also 
died,  and  was  buried  ; 

23  And  in  hell  he  lifted  up  his 
eyes,  being  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in 
his  bosom. 

24  And  he  cried  and  said, 
Father  Abraham,  have  mercy  on 
me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue ;  for  I 
am  tormented  in  this  flame. 

25  But  Abraham  said,  Son, 
remember  that  thou  in  thy  life- 
time receivedst  thy  good  things, 
and  likewise  Lazarus  evil  things  : 
but  now  he  is  comforted,  and  thou 
art  tormented. 

26  And  beside  all  this,  between 
us  and  you  there  is  a  great  gulf 
fixed :  so  that  they  which  would 

given  as  an  illustration  of  their  opposi- 
tion to  the  law  and  to  the  gospel,  which 

upheld  the  law  in  its  moral  force. 

21.  Desiring  to  be  fed.    This  does  not 

imply   that    he    was    not    fed. 22. 

Abraham's   bosom.     The  figure  is  that 
of  a  feast,  where  one  guest  leaned,  in 


reclining,  against  the  bosom  of  another. 

23.  In  hell.    Not  so.     Rather  "in 

the  world  of  spirits,"  not  referring  to  the 
good  or  bad  character  of  the  place.  The 
character  is  denoted  in  the  next  clause. 


LUKE. 


159 


pass  from  hence  to  you  cannot; 
neither  can  they  pass  to  us,  that 
would  come  from  thence. 

27  Then  he  said,  I  pray  thee 
therefore,  father,  that  thou  would- 
est  send  him  to  my  father's  house  : 

28  For  I  have  five  brethren ; 
that  he  may  testify  unto  them, 
lest  they  also  come  into  this  place 
of  torment. 

29  Abraham  saith  unto  him, 
They  have  Moses  and  the  pro- 
phets ;  let  them  hear  them. 

30  And  he  said,  Nay,  father 
Abraham  :  but  if  one  went  unto 
them  from  the  dead,  they  will  re- 
pent. 

31  And  he  said  unto  him,  If 
they  hear  not  Moses  and  the  pro- 
phets, neither  will  they  be  per- 
suaded, though  one  rose  from  the 
dead. 

CHAPTER  XVII. 

THEN  said  he  unto  the  disci- 
ples, It  is  impossible  but  that 
offences  will  come  :  but  woe  unto 
hi?n}  through  whom  they  come ! 

2  It  were  better  for  him  that 
a  millstone  were  hanged  about 
his  neck,  and  he  cast  into  the  sea, 
than  that  he  should  offend  one  of 
these  little  ones. 

3  ^[  Take  heed  to  yourselves: 
If  thy  brother  trespass  against 
thee,  rebuke  him ;  and  if  he  re- 
pent, forgive  him. 

XVII.— 1.  Offences.  Literally  "stum- 
bling-blocks." Matt,  xviii.  7. 2.  See 

on  Matt,  xviii.  6. 4.  Compare  Matt. 

xviii.  21,  22. 6.  Compare  Matt.  xvii. 

20  and  xxi.  21.    Sycamine  =  mulberry. 

7.    This  and   the  following  verses 

are  uttered  to  guard  the  recipients  of  an 
increased  faith  from  spiritual  pride.  By 
and  by.      Rather   "  immediately."      It 


4  And  if  he  trespass  against 
thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  again 
to  thee,  saying,  I  repent  j  thou 
shalt  forgive  him. 

5  And  the  apostles  said  unto 
the  Lord,  Increase  our  faith. 

6  And  the  Lord  said,  If  ye 
had  faith  as  a  grain  of  mustard 
seed,  ye  might  say  unto  this  syc- 
amine tree,  Be  thou  plucked  up 
by  the  root,  and  be  thou  planted 
in  the  sea ;  and  it  should  obey 
you. 

7  But  which  of  you,  having  a 
servant  ploughing  or  feeding  cat- 
tle, will  say  unto  him  by  and  by, 
when  he  is  come  from  the  field, 
Go  and  sit  down  to  meat  ? 

8  And  will  not  rather  say  unto 
him,    Make    ready   wherewith   I 

,may  sup,  and  gird  thyself,  and 
serve  me,  till  I  have  eaten  and 
drunken ;  and  afterward  thou 
shalt  eat  and  drink  ? 

9  Doth  he  thank  that  servant 
because  he  did  the  things  that 
were  commanded  him  ?  I  trow 
not. 

10  So  likewise  ye,  when  ye 
shall  have  done  all  those  things 
which  are  commanded  you,  say, 
Vie  are  unprofitable  servants : 
we  have  done  that  which  was  our 
duty  to  do. 

11  %  And  it  came  to  pass,  as 
he  went    to   Jerusalem,  that   he 

belongs  to  the  "Go"  below,  thus:  "Go 
immediatelv  and  recline  at  the  meal." 
9.  Trow,  I  e.,  think. 10.   We 


are  unprofitable  servants,  i.  e.,  we  have 
not  laid  our  master  under  any  obligation, 

for  we  owed  him  this  service. 11. 

He  passed  through  the  midst  of  Samaria 
and  Galilee.  Rather,  "  He  was  passing 
by  the  frontiers  of  Samaria  and  Galilee," 


160 


LUKE. 


passed  through  the  midst  of  Sa- 
maria and  Galilee. 

12  And  as  he  entered  into  a 
certain  village,  there  met  him  ten 
men  that  were  lepers,  which  stood 
afar  off : 

13  And  they  lifted  up  their 
voices,  and  said,  Jesus,  Master, 
have  mercy  on  us. 

14  And  when  he  saw  them,  he 
said  unto  them,  Go  shew  your- 
selves unto  the  priests.  And  it 
came  to  pass,  that,  as  they  went, 
they  were  cleansed. 

15  And  one  of  them,  when  he 
saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glori- 
fied God, 

16  And  fell  down  on  his  face 
at  his  feet,  giving  him  thanks : 
and  he  was  a  Samaritan. 

17  And  Jesus  answering  said, 
Were  there  not  ten  cleansed  ?  but 
where  are  the  nine  ? 

18  There  are  not  found  that 
returned  to  give  glory  to  God, 
save  this  stranger. 

19  And  he  said  unto  him, 
Arise,  go  thy  way  :  thy  faith  hath 
made  thee  whole. 

20  %  And  when  he  was  de- 
manded of  the  Pharisees,  when 
the  kingdom  of  God  should  come, 
he  answered  them  and  said,  The 
kingdom  of  God  cometh  not  with 
observation : 

21  Neither  shall  they  say,  Lo 
here !  or,  lo  there !  for,  behold, 
the  kingdom  of  God  is  within  you. 

i.  e.,  on  the  north  border  of  Samaria. 

14.    Go  shew  yourselves  unto  the 

priests.  See  Levit.  xiv.  As  the  leper 
showed  himself  to  the  priest  for  cleans- 
ing when  the  leprosy  had  left  him,  these 
lepers  had  faith  that  before  they  reached 
the  priest,  they  would  be  healed.— —16. 


22  And  he  said  unto  the  disci- 
ples, The  days  will  come,  when  ye 
shall  desire  to  see  one  of  the  days 
of  the  Son  of  man,  and  ye  shall 
not  see  it. 

23  And  they  shall  say  to  you, 
See  here ;  or,  see  there :  go  not 
after  them,  nor  follow  them. 

24  For  as  the  lightning,  that 
lighteneth  out  of  the  one  part  un- 
der heaven,  shineth  unto  the  other 
part  under  heaven ;  so  shall  also 
the  Son  of  man  be  in  his  day. 

25  But  first  must  he  suffer 
many  things,  and  be  rejected  of 
his  generation. 

26  And  as  it  was  in  the  days 
of  Noe,  so  shall  it  be  also  in  the 
days  of  the  Son  of  man. 

27  They  did  eat,  they  drank, 
they  married  wives,  they  were 
given  in  marriage,  until  the  day 
that  Noe  entered  into  the  ark, 
and  the  flood  came,  and  destroyed 
them  all. 

28  Likewise  also  as  it  was  in 
the  days  of  Lot;  they  did  eat, 
they  drank,  they  bought,  they 
sold,  they  planted,  they  builded  ; 

29  But  the  same  day  that  Lot 
went  out  of  Sodom  it  rained  fire 
and  brimstone  from  heaven,  and 
destroyed  them  all. 

30  Even  thus  shall  it  be  in  the 
day  when  the  Son  of  man  is  re- 
vealed. 

31  In  that  day,  he  which  shall 
be  upon  the  housetop,  and  his 
stuff  in   the  house,  let  him   not 


Samaritan.      See    on    ix.    52.- 


-17. 


Were  there  not  ten  cleansed  ?    Kather, 

"Were  not  the  ten  cleansed ?" 18. 

Stranger.  Of  other  than  the  Jewish  race. 

1 9.  Made  thee  whole,  in  soul  as  well 

as  in  body. 20-37.  Compare  Matt. 

xxiv. -27.     Gen.    vii. 29.   Gen. 


LUKE. 


161 


come  down  to  take  it  away ;  and 
he  that  is  in  the  field,  let  him  like- 
wise not  return  back. 

32  Remember  Lot's  wife. 

33  Whosoever  shall  seek  to 
save  his  life  shall  lose  it ;  and  who- 
soever shall  lose  his  life  shall  pre- 
serve it. 

34  I  tell  you,  in  that  night 
there  shall  be  two  men  in  one  bed ; 
the  one  shall  be  taken,  and  the 
other  shall  be  left. 

35  Two  women  shall  be  grind- 
ing together ;  the  one  shall  be 
taken,  and  the  other  left. 

36  Two  men  shall  be  in  the 
field ;  the  one  shall  be  taken,  and 
the  other  left. 

37  And  they  answered  and  said 
unto  him,  Where,  Lord  ?  And  he 
said  unto  them,  Wheresoever  the 
body  is,  thither  will  the  eagles  be 
gathered  together. 

CHAPTER  XVIII. 

AND  he  spake  a  parable  unto 
them  to  this  end,  that  men 
ought  always  to  pray,  and  not  to 
faint ; 

2  Saying,  There  was  in  a  city 
a  judge,  which  feared  not  God, 
neither  regarded  man  : 

3  And  there  was  a  widow  in 
that  city  ;  and  she  came  unto  him, 
sa}7ing,  Avenge  me  of  mine  adver- 
sary. 

4  And  he  would  not  for  a 
while  :    but   afterward    he    said 


xix. 31.  Stuff  =  goods  or  furniture. 

32.   Gen.  xix.  26. 33.   See  on 

Matt.  x.  39. 37.    On  Matt.  xxvi.  28. 

XVIII. — 3.  Avenge,  &c.,  i.  e.,  "  See 
that  lny  cause  is  made  just  against  my 

adversary." 5.    Weary  me.  Literally 

"strike  me  in  the  face." 6,  7,  8. 


within  himself,  Though  I  fear  not 
God,  nor  regard  man ; 

5  Yet  because  this  widow 
troubleth  me,  I  will  avenge  her, 
lest  by  her  continual  coming  she 
weary  me. 

6  And  the  Lord  said,  Hear 
what  the  unjust  judge  saith. 

7  And  shall  not  God  avenge 
his  own  elect,  which  cry  day  and 
night  unto  him,  though  he  bear 
long  with  them  ? 

8  I  tell  you  that  he  will  avenge 
them  speedily.  Nevertheless,  when 
the  Son  of  man  cometh,  shall  he 
find  faith  on  the  earth  ? 

9  And  he  spake  this  parable 
unto  certain  which  trusted  in 
themselves  that  they  were  right- 
eous, and  despised  others  : 

10  Two  men  went  up  into  the 
temple  to  pray ;  the  one  a  Phari- 
see, and  the  other  a  publican. 

11  The  Pharisee  stood  and 
prayed  thus  with  himself,  God,  I 
thank  thee,  that  I  am  not  as  other 
men  are,  extortioners, unjust,  adul- 
terers, or  even  as  this  publican. 

12  I  fast  twice  in  the  week,  I 
give  tithes  of  all  that  I  possess. 

13  And  the  publican,  standing 
afar  off,  would  not  lift  up  so  much 
as  his  eyes  unto  heaven,  but  smote 
upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinner. 

14  I  tell  you,  this  man  went 
down  to  his  house  justified  rather 
than  the  other :  for  every  one  that 

The  argument  is,  if  an  unjust  man  is  in- 
duced to  do  right  by  importunity,  can- 
not a  just  God  be  reached  by  prayer? 
Yet  how  few  there  are  to  have  faith  in 

God's    justice    thus     displayed  ! 8. 

WJien  the  Son  of  man  cometh  in  any  of 
his  visitations  of  judgment,  individual, 


162 


LUKE. 


exalteth  himself  shall  be  abased ; 
and  he  thathumbleth  himself  shall 
be  exalted. 

15  And  they  brought  unto  him 
also  infants,  that  he  would  touch 
them  :  but  when  his  disciples  saw 
it,  they  rebuked  them. 

16  But  Jesus  called  them  unto 
him,  and  said,  Suffer  little  chil- 
dren to  come  unto  me,  and  forbid 
them  not :  for  of  such  is  the  king- 
dom of  God.    - 

17  Verily  I  say  unto  you, 
Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child 
shall  in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked 
him,  saying,  Good  Master,  what 
shall  I  do  to  inherit  eternal  life  ? 

19  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  none 
is  good,  save  one,  that  is,  God. 

20  Thou  knowest  the  com- 
mandments, Do  not  commit  adul- 
tery, Do  not  kill,  Do  not  steal,  Do 
not  bear  false  witness,  Honour  thy 
father  and  thy  mother. 

21  And  he  said,  All  these  have 
I  kept  from  my  youth  up. 

22  Now  when  Jesus  heard 
these  things,  he  said  unto  him, 
Yet  lackest  thou  one  thing :  sell 
all  that  thou  hast,  and  distribute 
unto  the  poor,  and  thou  shalt  have 
treasure  in  heaven :  and  come, 
follow  me. 

23  And  when  he  heard  this,  he 
was  very  sorrowful :  for  he  was 
very  rich. 

24  And  when  Jesus  saw  that 
he  was  very  sorrowful,  he  said, 
How  hardly  shall  they  that  have 


national,     or    oecumenical.- 
See  on  Matt.  xix.   16-29. 


18-30. 
-31-34. 


riches  enter  into  the  kingdom  of 
God! 

25  For  it  is  easier  for  a  camel 
to  go  through  a  needle's  eye,  than 
for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

26  And  they  that  heard  it  said, 
Who  then  can  be  saved  ? 

27  And  he  said,  The  things 
which  are  impossible  with  men  are 
possible  with  God. 

28  Then  Peter  said,  Lo,  we 
have  left  all,  and  followed  thee. 

29  And  he  said  unto  them, 
Yerily  I  say  unto  you,  There  is 
no  man  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's 
sake, 

30  Who  shall  not  receive  mani- 
fold more  in  this  present  time,  and 
in  the  world  to  come  life  ever- 
lasting. 

31  If  Then  he  took  unto  him 
the  twelve,  and  said  unto  them, 
Behold,  we  go  up  to  Jerusalem, 
and  all  things  that  are  written  by 
the  prophets  concerning  the  Son 
of  man  shall  be  accomplished. 

32  For  he  shall  be  delivered 
unto  the  Gentiles,  and  shall  be 
mocked,  and  spitefully  entreated, 
and  spitted  on : 

33  And  they  shall  scourge  him, 
and  put  him  to  death;  and  the 
third  day  he  shall  rise  again. 

34  And  they  understood  none 
of  these  things  :  and  this  saying 
was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken. 

35  1"  And  it  came  to  pass^that 
as  he  was  come  nigh  unto  Jericho, 


See  on  Matt.  xx.  17-19. 
on  Matt.  xx.  29-34. 


-35-43.  See 


LUKE. 


163 


a  certain  blind  man  sat  by  the 
way  side  begging : 

36  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37  And  they  told  him,  that 
Jesus  of  Nazareth  passeth  by. 

38  And  he  cried,  saying,  Jesus, 
thou  Son  of  David,  have  mercy  on 
me. 

39  And  they  which  went  be- 
fore rebuked  him,  that  he  should 
hold  his  peace  :  but  he  cried  so 
much  the  more,  TJiou  Son  of 
David,  have  mercy  on  me. 

40  And  Jesus  stood,  and  com- 
manded him  to  be  brought  unto 
him :  and  when  he  was  come  near, 
he  asked  him, 

41  Saying,  What  wilt  thou  that 
I  shall  do  unto  thee  ?  And  he 
said,  Lord,  that  I  may  receive  my 
sight. 

42  And  Jesus  said  unto  him, 
Receive  thy  sight :  thy  faith  hath 
saved  thee. 

43  And  immediately  he  receiv- 
ed his  sight,  and  followed  him, 
glorifying  God  :  and  all  the  peo- 
ple, when  they  saw  it,  gave  praise 
unto  God. 

CHAPTER  XIX. 

A  ND  Jesus  entered  and  passed 
.t\.   through  Jericho. 

2  And,  behold,  there  was  a  man 

XIX. — 1.    See  on  Matt.  xx.  30. 

2.  Zaccheus.  Although  this  is  a  Jewish 
name,  it  is  probable  that  Zaccheus  was 
a  Gentile;  this  supposition  gives  force 
to  our  Lord's  words  in  ver.  9,  "foras- 
much as  he  also  (even  this  Gentile)  is  a 
(true)  son  of  Abraham."  It  also  gives 
additional  force  to  ver.  10.  The  chief 
among  the  publicans.  Rather  "  a  chief 
publican,"  i.  e.,   a  revenue  officer  of 

higher  than  ordinary  rank. 3.    For 

the  press.     Rather  "  from  the  crowd." 


named  Zaccheus,  which  was  the 
chief  among  the  publicans,  and  he 
was  rich. 

3  And  he  sought  to  see  Jesus 
who  he  was ;  and  could  not  for  the 
press,  because  he  was  little  of 
stature. 

4  And  he  ran  before,  and 
climbed  up  into  a  sycamore  tree 
to  see  him ;  for  he  was  to  pass 
that  icay. 

5  And  when  Jesus  came  to  the 
place,  he  looked  up,  and  saw  him, 
and  said  unto  him,  Zaccheus,  make 
haste,  and  come  down  ;  for  to  day 
I  must  abide  at  thy  house. 

6  And  he  made  haste,  and  came 
down,  and  received  him  joyfully. 

7  And  when  they  saw  it,  they 
all  murmured,  saying,  That  he  was 
gone  to  be  guest  with  a  man  that 
is  a  sinner. 

8  And  Zaccheus  stood,  and 
said  unto  the  Lord;  Behold,  Lord, 
the  half  of  my  goods  I  give  to  the 
poor;  and  if  I  have  taken  any 
thing  from  any  man  by  false  ac- 
cusation, I  restore  him  fourfold. 

9  And  Jesus  said  unto  him, 
This  day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is  a 
son  of  Abraham. 

10  For  the  Son  of  man  is  come 
to  seek  and  to  save  that  which 
was  lost. 

4.     Sycamore    =    fig-mulberry,   a 

tree  that  reaches  a  great  size. 7.  A 

sinner.  Probably  Zaccheus  was  well- 
known  as  an  extortioner.      See    next 

verse. 8.  /  give  . . .  I  restore.    Not, 

"  I  am  in  the  habit  of  giving  and  resto- 
ring." There  is  here  no  boasting  refer- 
ence to  the  past,  but  a  penitent  promise 
for  the  future.  "I  now  form,  under 
God,  the  resolution  to  give  and  to  re- 
store, to  heal  the  breaches  I  have  made." 
This  was  evidence  of  his  faith. 9.  See 


164 


LUKE. 


11  And  as  they  heard  these 
things,  he  added  and  spake  a  para- 
ble, because  he  was  nigh  to  Jeru- 
salem, and  because  they  thought 
that  the  kingdom  of  God  should 
immediately  appear. 

12  He  said  therefore,  A  cer- 
tain nobleman  went  into  a  far 
country  to  receive  for  himself  a 
kingdom,  and  to  return. 

13  And  he  called  his  ten  ser- 
vants, and  delivered  them  ten 
pounds,  and  said  unto  them,  Oc- 
cupy till  I  come. 

14  But  his  citizens  hated  him, 
and  sent  a  message  after  him,  say- 
ing, We  will  not  have  this  man 
to  reign  over  us. 

15  And  it  came  to  pass,  that 
when  he  was  returned,  having  re- 
ceived the  kingdom,  then  he  com- 
manded these  servants  to  be  call- 
ed unto  him,  to  whom  he  had 
given  the  money,  that  he  might 
know  how  much  every  man  had 
gained  by  trading. 

16  Then  came  the  first,  saying, 
Lord,  thy  pound  hath  gained  ten 
pounds. 

17  And  he  said  unto  him,  Well, 
thou  good  servant :  because  thou 
hast  been  faithful  in  a  very  little, 
have  thou  authority  over  ten 
cities. 

18  And  the  second  came,  say- 
above  on  ver.  2. 11.  The  disciples 

were  doubtless  still  anticipating  a  world- 
ly kingdom  with  its  external  pomp,  al- 
though the  rebuke  to  James  and  John 
must   have   been   given   shortly  before 

(Matt.  xx.  20-28). 12.  This  parable 

of  the  pounds  must  not  be  confounded 
with  the  parable  of  the  talents  (Matt. 
xxv.  14).  To  receive  for  himself  a  king- 
dom, and  to  return,  i.  e.,  to  receive  from 
the  emperor  the  gift  of  a  tributary  king- 


ing, Lord,  thy  pound  hath  gained 
five  pounds. 

19  And  he  said  likewise  to 
him,  Be  thou  also  over  five  cities. 

20  And  another  came,  saying, 
Lord,  behold,  here  is  thy  pound, 
which  I  have  kept  laid  up  in  a 
napkin : 

21  For  I  feared  thee,  because 
thou  art  an  austere  man  :  thou 
takest  up  that  thou  layedst  not 
down,  and  reapest  that  thou  didst 
not  sow. 

22  And  he  saith  unto  him,  Out 
of  thine  own  mouth  will  I  judge 
thee,  thou  wicked  servant.  Thou 
knewest  that  I  was  an  austere 
man,  taking  up  that  I  laid  not 
down,  and  reaping  that  I  did  not 
sow  : 

23  Wherefore  then  gavest  not 
thou  my  money  into  the  bank, 
that  at  my  coming  I  might  have 
required  mine  own  with  usury  ? 

24  And  he  said  unto  them  that 
stood  by,  Take  from  him  the 
pound,  and  give  it  to  him  that 
hath  ten  pounds. 

25  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.) 

26  For  I  say  unto  you,  That 
unto  every  one  which  hath  shall 
be  given  ;  and  from  him  that  hath 
not,  even  that  he  hath  shall  be 
taken  away  from  him. 

dom,  and  then  to  return  to  its  adminis- 
tration.  13.    He  appears  to  try  the 

character  of  these  ten  servants  by  en- 
trusting each  with  a  small  amount.  The 
pound  is  literally  a  "  mina,"  about  $20. 

22.   God's  argument  with  man  is, 

"  I  am  to  be  either  loved  or  feared.  If 
you  love  me,  you  will  use  well  what  I 
entrust  to  you ;  if  you  fear  me,  your 
fear  should  impel  you  to  your  duty." 
For  sloth  there  is  no  excuse. 26. 


LUKE. 


165 


27  But  those  mine  enemies, 
■which  would  not  that  I  should 
reign  over  them,  bring  hither,  and 
slay  them  before  me. 

28  %  And  when  he  had  thus 
spoken,  he  went  before,  ascending 
up  to  Jerusalem. 

29  And  it  came  to  pass,  when 
he  was  come  nigh  to  Bethphage 
and  Bethany,  at  the  mount  called 
the  mount  of  Olives,  he  sent  two 
of  his  disciples, 

30  Saying,  Go  ye  into  the  vil- 
lage over  against  you ;  in  the 
which  at  your  entering  ye  shall 
find  a  colt  tied,  whereon  yet  never 
man  sat :  loose  him,  and  bring 
him  hither. 

31  And  if  any  man  ask  you, 
Why  do  ye  loose  him  ?  thus  shall 
ye  .  say  unto  him,  Because  the 
Lord  hath  need  of  him. 

32  And  they  that  were  sent 
went  their  wray,  and  found  even 
as  he  had  said  unto  them. 

33  And  as  they  were  loosing 
the  colt,  the  owners  thereof  said 
unto  them,  Why  loose  ye  the  colt  ? 

31  And  they  said,  The  Lord 
hath  need  of  him. 

35  And  they  brought  him  to 
Jesus  :  and  they  cast  their  gar- 
ments upon  the  colt,  and  they  set 
Jesus  thereon. 

36  And  as  he  went,  they  spread 
their  clothes  in  the  way. 

37  And  when  he  was  come 
nigh,  even  now  at  the  descent  of 
the  mount  of  Olives,  the  whole 
multitude  of  the  disciples  began 


See  on  Matt.  xxv.  29.- 


-27.  This  and 


the  14th  verse  have  nothing  to  do  with 
the  rest  of  the  parable,  but  introduce  a 

new  lesson. 28.    To  Jencsalem  from 

Jericho   is  about  20  miles.     The  road 


to  rejoice  and  praise  God  with  a 
loud  voice  for  all  the  mighty 
works  that  they  had  seen  ; 

38  Saying,  Blessed  be  the  King 
that  cometh  in  the  name  of  the 
Lord  :  peace  in  heaven,  and  glory 
in  the  highest. 

39  And  some  of  the  Pharisees 
from  among  the  multitude  said 
unto  him,  Master,  rebuke  thy  dis- 
ciples. 

40  And  he  answered  and  said 
unto  them,  I  tell  you  that,  if  these 
should  hold  their  peace,  the  stones 
would  immediately  cry  out. 

41  %  And  when  he  was  come 
near,  he  beheld  the  city,  and  wept 
over  it, 

42  Saying,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thy 
peace  !  but  now  they  are  hid  from 
thine  eves. 

43  For  the  days  shall  come  up- 
on thee,  that  thine  enemies  shall 
cast  a  trench  about  thee,  and  com- 
pass thee  round,  and  keep  thee  in 
on  every  side, 

44  And  shall  lay  thee  even 
with  the  ground,  and  thy  children 
within  thee ;  and  they  shall  not 
leave  in  thee  one  stone  upon  an- 
other ;  because  thou  knewest  not 
the  time  of  thy  visitation. 

45  And  he  went  into  the  tem- 
ple, and  began  to  cast  out  them 
that  sold  therein,  and  them  that 
bought ; 

46  Saying  unto  them,  It  is 
written,  My  house  is  the  house  of 

passes  up  from  the  sunken  plain  of  Jor- 
dan through  the  limestone  solitudes  to 

the  high  hill-country  of  Judea. 29- 

38.    See  on  Matt.  xxi.  1-9. 42.    If 

thou  hadst  known  —  would   that  thou 


166 


LUKE. 


prayer;  but  ye   have  made  it  a 
den  of  thieves. 

47  And  he  taught  daily  in  the 
temple.  But  the  chief  priests  and 
the  scribes  and  the  chief  of  the 
people  sought  to  destroy  him, 

48  And  could  not  find  what 
they  might  do  :  for  all  the  people 
were  very  attentive  to  hear  him. 

CHAPTER   XX. 

AND  it  came  to  pass,  that  on 
one  of  those  days,  as  he  taught 
the  people  in  the  temple,  and 
preached  the  gospel,  the  chief 
priests  and  the  scribes  came  upon 
him  with  the  elders, 

2  And  spake  unto  him,  saying, 
Tell  us,  by  what  authority  doest 
thou  these  things  ?  or  who  is  he 
that  gave  thee  this  authority  ? 

3  And  he  answered  and  said 
unto  them,  I  will  also  ask  you 
one  thing ;  and  answer  me  : 

4  The  baptism  of  John,  was  it 
from  heaven,  or  of  men  ? 

5  And  they  reasoned  with 
themselves,  saying,  If  we  shall 
say,  From  heaven ;  he  will  say, 
Why  then  believed  ye  him  not  ? 

6  But  and  if  we  say,  Of  men  ; 
all  the  people  will  stone  us  :  for 
they  be  persuaded  that  John  was 
a  prophet. 

7  And  they  answered,  that  they 
could  not  tell  whence  it  was. 

8  And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  au- 
thority I  do  these  things. 


hadst  known, 
xxi.  12, 13. 


-45-48.  See  on  Matt. 


—48.  Were  very  attentive 
to  hear  him.  Literally  "  hung  upon  him, 
hear' 


ing. 


9  Then  began  he  to  speak  to 
the  people  this  parable;  A  cer- 
tain man  planted  a  vineyard,  and 
let  it  forth  to  husbandmen,  and 
went  into  a  far  country  for  a  long 
time. 

10  And  at  the  season  he  sent 
a  servant  to  the  husbandmen,  that 
they  should  give  him  of  the  fruit 
of  the  vineyard  :  but  the  husband- 
men beat  him,  and  sent  him  away 
empty. 

11  And  again  he  sent  another 
servant :  and  they  beat  him  also, 
and  entreated  him  shamefully, 
and  sent  him  away  empty. 

12  And  again  he  sent  a  third : 
and  they  wounded  him  also,  and 
cast  him  out. 

13  Then  said  the  lord  of  the 
vineyard,  What  shall  I  do  ?  I  will 
send  my  beloved  son :  it  may  be 
they  will  reverence  him  when  they 
see  him. 

14  But  when  the  husbandmen 
saw  him,  they  reasoned  among 
themselves,  saying,  This  is  the 
heir :  come,  let  us  kill  him,  that 
the  inheritance  may  be  ours. 

15  So  they  cast  him  out  of  the 
vineyard,  and  killed  him.  What 
therefore  shall  the  lord  of  the 
vineyard  do  unto  them  ? 

16  He  shall  come  and  destroy 
these  husbandmen,  and  shall  give 
the  vineyard  to  others.  And  when 
they  heard  it,  they  said,  God  for- 
bid. 

17  And  he  beheld  them,  and 
said,  What  is  this   then  that  is 


XX. — 1.   Preached  the  gospel.     Or, 

"made  known  the  good  news." 8. 

Christ's  denial  may  thus  be  connected 
with  their  refusal  to  reply  :    "If  you 


LUKE. 


167 


written,  The  stone  which  the 
builders  rejected,  the  same  is  be- 
come the  head  of  the  corner  ? 

18  Whosoever  shall  fall  upon 
that  stone  shall  be  broken;  but 
on  whomsoever  it  shall  fall,  it  will 
grind  him  to  powder. 

19  ^[  And  the  chief  priests  and 
the  scribes  the  same  hour  sought 
to  lay  hands  on  him ;  and  they 
feared  the  people :  for  they  per- 
ceived that  he  had  spoken  this 
parable  against  them. 

20  And  they  watched  him,  and 
sent  forth  spies,  which  should 
feign  themselves  just  men,  that 
they  might  take  hold  of  his  words, 
that  so  they  might  deliver  him 
unto  the  power  and  authority  of 
the  governor. 

21  And  they  asked  him,  say- 
ing, Master,  we  know  that  thou 
sayest  and  teachest  rightly,  nei- 
ther acceptest  thou  the  person  of 
any,  but  teachest  the  way  of  God 
truly : 

22  Is  it  lawful  for  us  to  give 
tribute  unto  Cesar,  or  no  ? 

23  But  he  perceived  their  craf- 
tiness, and  said  unto  them,  Why 
tempt  ye  me  ? 

24  Shew  me  a  penny.  Whose 
image  and  superscription  hath 
it?  They  answered  and  said, 
Cesar's. 

25  And  he  said  unto  -  them, 
Render  therefore  unto  Cesar  the 
things  which  be  Cesar's,  and  unto 
God  the  things  which  be  God's. 

have  not  the  honesty  to  speak  your  con- 
victions concerning  John,  you  show  a 
state  of  mind  which  must  not  be  grati- 
fied by  my  reply  to  your  question." 

9-19.  See  Matt.  xxi.  and  Mark  xii. 

17.  See  Psalm  cxviii.  22. 19.  See 


26  And  they  could  not  take 
hold  of  his  words  before  the  peo- 
ple :  and  they  marvelled  at  his 
answer,  and  held  their  peace. 

27  ^[  Then  came  to  him  cer- 
tain of  the  Sadducees,  which  deny 
that  there  is  any  resurrection ; 
and  they  asked  him, 

28  Saying,  Master,  Moses 
wrote  unto  us,  If  any  man's  bro- 
ther die,  having  a  wife,  and  he 
die  without  children,  that  his  bro- 
ther should  take  his  wife,  and 
raise  up  seed  unto  his  brother. 

29  There  were  therefore  seven 
brethren :  and  the  first  took  a 
wife,  and  died  without  children. 

30  And  the  second  took  her  to 
wife,  and  he  died  childless. 

31  And  the  third  took  her; 
and  in  like  manner  the  seven  also : 
and  they  left  no  children,  and 
died. 

2  Last  of  all  the  woman  died 


Qf 


also. 

33  Therefore  in  the  resurrec- 
tion whose  wife  of  them  is  she  ? 
for  seven  had  her  to  wife. 

34  And  Jesus  answering  said 
unto  them,  The  children  of  this 
world  marry,  and  are  given  in 
marriage : 

35  But  they  which  shall  be  ac- 
counted worthy  to  obtain  that 
world,  and  the  resurrection  from 
the  dead,  neither  marry,  nor  are 
given  in  marriage  : 

36  Neither  can  they  die  any 
more  :  for  they  are  equal  unto  the 

Mark  x.  12. 20.  Which  should  feign 

themselves  just  men.  Or,  "  who  should 
feign  themselves  to  be  sincere  inquirers." 
Governor,  i.  e.,  the  Roman  procurator 
of  Judea,  Pontius  Pilate.  For  this  con- 
text, see  Matt.  xxii.  and  Mark  xii. 


168 


LUKE. 


angels ;  and  are  the  children  of 
God,  being  the  children  of  the 
resurrection. 

37  Now  that  the  dead  are 
raised,  even  Moses  shewed  at  the 
bush,  when  he  calleth  the  Lord 
the  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Ja- 
cob. 

38  For  he  is  not  a  God  of  the 
dead,  but  of  the  living :  for  all 
live  unto  him. 

39  T  Then  certain  of  the  scribes 
answering  said,  Master,  thou  hast 
well  said. 

40  And  after  that  they  durst 
not  ask  him  any  question  at  all. 

41  And  he  said  unto  them, 
How  say  they  that  Christ  is  Da- 
vid's son  ? 

42  And  David  himself  saith  in 
the  book  of  Psalms,  The  Lord 
said  unto  my  Lord,  Sit  thou  on 
my  right  hand, 

43  Till  I  make  thine  enemies 
thy  footstool. 

44  David  therefore  calleth  him 
Lord,  how  is  he  then  his  son  ? 

45  ^[  Then  in  the  audience  of 
all  the  people  he  said  unto  his 
disciples, 

46  Beware  of  the  scribes,  which 
desire  to  walk  in  long  fobes,  and 
love  greetings  in  the  markets,  and 
the  highest  seats  in  the  syna- 
gogues, and  the  chief  rooms  at 
feasts ; 

47  Which  devour  widows' 
houses,  and  for  a  shew  make  long 
prayers :  the  same  shall  receive 
greater  damnation. 

37.  At  the  bush.    See  Mark  xii.  26. 

42.  See  Psalm  ex.  1. 46.  Chief  rooms. 

Rather,  "  chief  seats,"  or  couches. 

47.  Damnation,  i.  e.,  judgment. 


CHAPTER   XXI. 

AND  he  looked  up,  and  saw  the 
rich  men   casting  their  gifts 
into  the  treasury. 

2  And  he  saw  also  a  certain 
poor  widow  casting  in  thither  two 
mites. 

3  And  he  said,  Of  a  truth  I 
say  unto  you,  that  this  poor  wid- 
ow hath  cast  in  more  than  they 
all: 

4  For  all  these  have  of  their 
abundance  cast  in  unto  the  offer- 
ings of  God  :  but  she  of  her  pen- 
ury hath  cast  in  all  the  living  that 
she  had. 

5  H  And  as  some  spake  of  the 
temple,  how  it  was  adorned  with 
goodly  stones  and  gifts,  he  said, 

6  As  for  these  things  which  ye 
behold,  the  days  will  come,  in  the 
which  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not 
be  thrown  down. 

7  And  they  asked  him,  saying, 
Master,  but  when  shall  these 
things  be  ?  and  what  sign  will 
there  he  when  these  things  shall 
come  to  pass  ? 

8  And  he  said,  Take  heed  that 
ye  be  not  deceived  :  for  many  shall 
come  in  my  name,  saying,  I  am 
Christ ;  and  the  time  draweth 
near :  go  ye  not  therefore  after 
them. 

9  But  when  ye  shall  hear  of 
wars  and  commotions,  be  not  ter- 
rified :  for  these  things  must  first 
come  to  pass  ;  but  the  end  is  not 
by  and  by. 

10  Then  said   he   unto  them, 

XXL— 1-4.  See  Mark  xii. 5-36. 

See  Matt.  xxiv.  and  Mark  xiii. 9. 

By  and  by,  i.  e.,  "  immediately,"  the  old 
meaning  of  "  by  and  by." 31.  Come 


LTJKx:. 


169 


Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom  : 

1 1  And  great  earthquakes  shall 
be  in  divers  places,  and  famines, 
and  pestilences  ;  and  fearful  sights 
and  great  signs  shall  there  be  from 
heaven. 

12  But  before  all  these,  they 
shall  lay  their  hands  on  you,  and 
persecute  you,  delivering  you  up 
to  the  synagogues,  and  into  pris- 
ons, being  brought  before  kings 
and  rulers  for  my  name's  sake. 

13  And  it  shall  turn  to  you  for 
a  testimony. 

14  Settle  it  therefore  in  your 
hearts,  not  to  meditate  before 
what  ye  shall  answer  : 

15  For  I  will  give  you -a  mouth 
and  wisdom,  which  all  your  adver- 
saries shall  not  be  able  to  gainsay 
nor  resist. 

16  And  ye  shall  be  betrayed 
both  by  parents,  and  brethren, 
and  kinsfolks,  and  friends ;  and 
some  of  you  shall  they  cause  to  be 
put  to  death. 

17  And  ye  shall  be  hated  of  all 
men  for  my  name's  sake. 

18  But  there  shall  not  a  hair 
of  your  head  perish. 

19  In  your  patience  possess  ye 
your  souls. 

20  And  when  ye  shall  see  Jeru- 
salem compassed  with  armies,  then 
know  that  the  desolation  thereof 
is  nigh. 

21  Then  let  them  which  are  in 
Judea  flee  to  the  mountains ;  and 
let  them  which  are  in  the  midst 
of  it  depart  out ;  and  let  not  them 
that  are  in  the  countries  enter 
thereinto. 


to  pass.    Rather  "  coming  to  pass." 

37.  In  the  daytime  . . .  at  night,    Rath- 
8 


22  For  these  be  the  days  of 
vengeance,  that  all  things  which 
are  written  may  be  fulfilled. 

23  But  woe  unto  them  that  are 
with  child,  and  to  them  that  give 
suck,  in  those  days  1  for  there 
shall  be  great  distress  in  the  land, 
and  wrath  upon  this  people. 

24  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be 
led  away  captive  into  all  nations : 
and  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  until  the 
times  of  the  Gentiles  be  fulfilled. 

25  ^T  And  there  shall  be  signs 
in  the  sun,  and  in  the  moon,  and 
in  the  stars ;  and  upon  the  earth 
distress  of  nations,  with  perplexi- 
ty; the  sea  and  the  waves  roar- 


ing; 


26  Men's  hearts  failing  them 
for  fear,  and  for  looking  after 
those  things  which  are  coming  on 
the  earth  :  for  the  powers  of  hea- 
ven shall  be  shaken. 

27  And  then  shall  they  see  the 
Son  of  man  coming  in  a  cloud 
with  power  and  great  glory. 

28  And  when  these  things  be- 
gin to  come  to  pass,  then  look  up, 
and  lift  up  your  heads ;  for  your 
redemption  draweth  nigh. 

29  And  he  spake  to  them  a 
parable ;  Behold  the  fig  tree,  and 
all  the  trees ; 

30  When  they  now  shoot  forth, 
ye  see  and  know  of  your  own  selves 
that  summer  is  now  nigh  at  hand. 

31  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  know 
ye  that  the  kingdom  of  God  is 
nigh  at  hand. 

32  Verily  I  say  unto  you,  This 


er,  "during  the  days" 
Abode. 


nights." 


"during  the 
r  "lodged." 


170 


LUKE. 


generation   snail  not  pass  away, 
till  all  be  fulfilled. 

33  Heaven  and  earth  shall  pass 
away ;  but  my  words  shall  not  pass 
away. 

34  ^[  And  take  heed  to  your- 
selves, lest  at  any  time  your  hearts 
be  overcharged  with  surfeiting, 
and  drunkenness,  and  cares  of  this 
life,  and  so  that  day  come  upon 
you  unawares. 

35  For  as  a  snare  shall  it  come 
on  all  them  that  dwell  on  the  face 
of  the  whole  earth. 

36  Watch  ye  therefore,  and 
pray  always,  that  ye  may  be  ac- 
counted worthy  to  escape  all  these 
things  that  shall  come  to  pass, 
and  to  stand  before  the  Son  of 
man. 

37  And  in  the  daytime  he  was 
teaching  in  the  temple ;  and  at 
night  he  went  out,  and  abode  in 
the  mount  that  is  called  the  mount 
of  Olives. 

38  And  all  the  people  came 
early  in  the  morning  to  him  in 
the  temple,  for  to  hear  him. 


CHAPTER  XXII. 

n^TOW  the  feast  of  unleavened 
.31  bread  drew  nigh,  which  is 
called  the  passover. 

2  And  the  chief  priests  and 
scribes  sought  how  they  might  kill 
him  ;  for  they  feared  the  people. 

3  T  Then  entered  Satan  into 
Judas  surnamed  Iscariot,  being  of 
the  number  of  the  twelve. 


XXII. — 1.  See  Mark  xiv.  1  and  the 
chapter  generally,  and  Matt.   xxvi.  for 

notes  on  this  chapter. 2.  For  they 

feared  the  people.     Supply  before  these 
words  the  suppressed  sentence  "  but  were 


4  And  he  went  his  way,  and 
communed  with  the  chief  priests 
and  captains,  how  he  might  betray 
him  unto  them. 

5  And  they  were  glad,  and  cov- 
enanted to  give  him  money. 

6  And  he  promised,  and  sought 
opportunity  to  betray  him  unto 
them  in  the  absence  of  the  multi- 
tude. 

7  f  Then  came  the  day  of  un- 
leavened bread,  when  the  passover 
must  be  killed. 

8  And  he  sent  Peter  and  John, 
saying,  Go  and  prepare  us  the 
passover,  that  we  may  eat. 

9  And  they  said  unto  him, 
Where  wilt  thou  that  we  prepare  ? 

10  And  he  said  unto  them,  Be- 
hold, when  ye  are  entered  into  the 
city,  there  shall  a  man  meet  you, 
bearing  a  pitcher  of  water ;  follow 
him  into  the  house  where  he  en- 
tereth  in. 

11  And  ye  shall  say  unto  the 
goodman  of  the  house,  The  Mas- 
ter saith  unto  thee,  Where  is  the 
guestchamber,  where  I  shall  eat 
the  passover  with  my  disciples  ? 

12  And  he  shall  shew  you  a 
large  upper  room  furnished :  there 
make  ready. 

13  And  they  went,  and  found 
as  he  had  said  unto  them  :  and 
they  made  ready  the  passover. 

14  And  when  the  hour  was 
come,  he  sat  down,  and  the  twelve 
apostles  with  him. 

15  And  he  said  unto  them, 
With  desire  I  have  desired  to  eat 

perplexed." 15.  With  desire  I  have 

desired.    A  Hebraism  for ' '  I  have  greatly 

desired." 16.  Until  it  be  fulfilled  in 

the  kingdom  of  God,  i.  e.,  "  until  the 
Passover  have  its  type  answered  by  the 


LUKE. 


171 


this  passover  with  you  before  I 
suffer : 

16  For  I  say  unto  you,  I  will 
not  any  more  eat  thereof,  until  it 
be  fulfilled  in  the  kingdom  of 
God. 

17  And  he  took  the  cup,  and 
gave  thanks,  and  said,  Take  this, 
and  divide  it  among  yourselves : 

18  For  I  say  unto  you,  I  will 
not  drink  of  the  fruit  of  the  vine, 
until  the  kingdom  of  God  shall 
come. 

19  ^f  And  he  took  bread,  and 
gave  thanks,  and  brake  it,  and 
gave  unto  them,  saying,  This  is 
my  body  which  is  given  for  you  : 
this  do  in  remembrance  of  me. 

20  Likewise  also  the  cup  after 
supper,  saying,  This  cup  is  the 
new  testament  in  my  blood,  which 
is  shed  for  you. 

21  1[  But,  behold,  the  hand  of 
him  that  betrayeth  me  is  with  me 
on  the  table. 

22  And  truly  the  Son  of  man 
goeth,  as  it  was  determined  :  but 
woe  unto  that  man  by  whom  he  is 
betrayed  ! 

23  And  they  began  to  inquire 
among  themselves,  which  of  them 
it  was  that  should  do  this  thins;. 

24  ^[  And  there  was  also  a 
strife  among  them,  which  of  them 
should  be  accounted  the  greatest. 

25  And  he  said  unto  them, 
The  kings  of  the  Gentiles  exer- 
cise lordship  over  them ;  and  they 

death  of  Christ,  the  real  Paschal  Lamb, 
at  the  establishment  of  the  new  Christian 
dispensation." 18.  Until  the  king- 
dom of  God  shall  come,  i.  e.,  u  until  the 
new  Christian  dispensation  shall  be  estab- 
lished."  21.  On  the  table.     Rather 

"  at  the  table."    The  same  words  as  in 


that  exercise  authority  upon  them 
are  called  benefactors. 

26  But  ye  shall  not  le  so  :  but 
he  that  is  greatest  among  you, 
let  him  be  as  the  younger ;  and 
he  that  is  chief,  as  he  that  doth 
serve. 

27  For  whether  is  greater,  he 
that  sitteth  at  meat,  or  he  that 
serveth  ?  is  not  he  that  sitteth  at 
meat  ?  but  I  am  among  you  as  he 
that  serveth. 

28  Ye  are  they  which  have 
continued  with  me  in  my  tempta- 
tions. 

29  And  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  ap- 
pointed unto  me ; 

30  That  ye  may  eat  and  drink 
at  my  table  in  my  kingdom,  and 
sit  on  thrones  judging  the  twelve 
tribes  of  Israel. 

31  1  And  the  Lord  said,  Si- 
mon, Simon,  behold,  Satan  hath 
desired  to  have  you,  that  he  may 
sift  you  as  wheat : 

32  But  I  have  prayed  for  thee, 
that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen 
thy  brethren. 

33  And  he  said  unto  him, 
Lord,  I  am  ready  to  go  with  thee, 
both  into  prison,  and  to  death. 

34  And  he  said,  I  tell  thee, 
Peter,  the  cock  shall  not  crow 
this  day,  before  that  thou  shalt 
thrice  deny  that  thou  knowest 
me. 


ver.  30. 30.  See  Matt.  xix.  28. 32. 

And  when  thou  art  converted,  strengthen, 
&c.  Rather,  "  and  do  thou  turn  about 
and  strengthen,  &c."  The  word  trans- 
lated "converted"  is  rendered  in  chap, 
xvii.  4,  31,  "  turn  again"  and  "  return." 
Notice  that  the  Saviour  says  that  Satan 


172 


LUKE. 


35  And  he  said  unto  them, 
When  I  sent  you  without  purse, 
and  scrip,  and  shoes,  lacked  ye 
any  thing  ?  And,  they  said,  No- 
thing. 

36  Then  said  he  unto  them, 
But  now,  he  that  hath  a  purse,  let 
hiin  take  it,  and  likewise  his  scrip  : 
and  he  that  hath  no  sword,  let 
him  sell  his  garment,  and  buy  one. 

37  For  I  say  unto  you,  that 
this  that  is  written  must  yet  be 
accomplished  in  me,  And  he  was 
reckoned  among  the  transores- 
sors :  for  the  things  concerning 
me  have  an  end. 

38  And  they  said,  Lord,  be- 
hold, here  are  two  swords.  And 
he  said  unto  them,  It  is- enough. 

39  ^T  And  he  came  out,  and 
went,  as  he  was  wont,  to  the 
mount  of  Olives;  and  his  disci- 
ples also  followed  him. 

40  And  when  he  was  at  the 
place,  he  said  unto  them,  Pray 
that  ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  from 
them  about  a  stone's  cast,  and 
kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be 
willing,  remove  this  cup  from  me  : 
nevertheless,  not  my  will,  but 
thine,  be  done. 

43  And  there  appeared  an  an- 

had  desired  to  have  them  all  and  sift 
them  (the  "  you"  is  plural),  and  he  urges 
Peter  to  rouse  himself  up  as  a  strength- 

ener  of  his  brethren. 35.  Scrip,  i.  e., 

wallet. 36.    And  he  that   hath  no 

sword,  &c.  This  clause  should  read, 
"  And  he  that  hath  none  (no  purse),  let 
him  sell  his  garment  and  buy  a  sword." 
Those  who  had  purses  were  advised  to 
take  them  to  purchase  swords,  and  those 
who  had  no  purses  to  sell  their  garments, 
and  thus  purchase  them.  This  is  evi- 
dently only  a  striking  Oriental  hyper- 


gel  unto  him  from  heaven, 
strengthening  him. 

44  And  being  in  an  agony  he 
prayed  more  earnestly:  and  his 
sweat  was  as  it  were  great  drops 
of  blood  falling  down  to  the 
ground. 

45  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  dis- 
ciples, he  found  them  sleeping  for 
sorrow, 

46  And  said  unto  them,  Why 
sleep  ye  ?  rise  and  pray,  lest  ye 
enter  into  temptation. 

47  %  And  while  he  yet  spake, 
behold  a  multitude,  and  he  that 
was  called  Judas,  one  of  the 
twelve,  went  before  them,  and 
drew  near  unto  Jesus  to  kiss  him. 

48  But  Jesus  said  unto  him, 
Judas,  betrayest  thou  the  Son  of 
man  with  a  kiss  ? 

49  When  they  which  were 
about  him  saw  what  would  follow, 
they  said  unto  him,  Lord,  shall 
we  smite  with  the  sword  ? 

50  *|f  And  one  of  them  smote 
the  servant  of  the  high  priest,  and 
cut  off  his  right  ear. 

51  And  Jesus  answered  and 
said,  Suffer  ye  thus  far.  And  he 
touched  his  ear,  and  healed  him. 

52  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 

bole  to  denote  that  days  of  persecution 
were  at  hand.  Christ  did  not  desire  a 
literal  obedience  and  the  procurement 
of  swords,  but  said,  as  it  were  :  "  Every- 
thing was  peaceful  when  I  formerly  sent 
you  forth,  but  when  I  again  send  you 
forth  it  will  not  be  so.  Then,  if  ever, 
swords  will  be  needed,  and  a  worldly 
wisdom  would  urge  their  procurement." 
The  38th  verse  and  Matt.  xxvi.  62  con- 
firm this  view.  — 37.  See  Isaiah  liii.  12. 

39-46.  See  Matt.  xxvi.  and  Mark 

xiv. 40.  At  the  place  of  destination, 


LUKE. 


173 


temple,  and  the  elders,  which  were 
come  to  him,  Be  ye  come  out,  as 
against  a  thief,  with  swords  and 
staves  ? 

53  When  I  was  daily  with  you 
in  the  temple,  ye  stretched  forth 
no  hands  against  me :  but  this  is 
your  hour,  and  the  power  of  dark- 
ness. 

54  ^f  Then  took  they  him,  and 
led  him,  and  brought  him  into  the 
high  priest's  house.  And  Peter 
followed  afar  off. 

55  And  when  they  had  kindled 
a  fire  in  the  midst  of  the  hall,  and 
were  set  down  together,  Peter  sat 
down  among  them. 

56  But  a  certain  maid  beheld 
him  as  he  sat  by  the  fire,  and 
earnestly  looked  upon  him,  and 
said,  This  man  was  also  with 
him. 

57  And  he  denied  him,  saying, 
Woman,  I  know  him  not. 

58  And  after  a  little  while 
another  saw  him,  and  said,  Thou 
art  also  of  them.  And  Peter  said, 
Man,  I  am  not. 

59  And  about  the  space  of  one 
hour  after  another  confidently  af- 
firmed, saying,  Of  a  truth  this  fel- 
low also  was  with  him ;  for  he  is 
a  Galilean.  » 

60  And  Peter  said,  Man,  I 
know  not  what  thou  sayest.  And 
immediately,  while  he  yet  spake, 
the  cock  crew. 

61  And  the  Lord  turned,  and 


Gethsemane. 55.  For  an  arrangement 

of  the  three  denials,  see  Matt.  xxvi.  69. 

63-65.  This  mockery  of  Christ  took 

place  in  the  council  or  sanhedrim,  and 
belongs  chronologically  at  the  end  of  this 
chapter.  Compare  Matthew  and  Mark. 
65.  Blasphemously.     A  word  used 


looked  upon  Peter.  And  Peter 
remembered  the  word  of  the  Lord, 
how  he  had  said  unto  him,  Before 
the  cock  crow,  thou  shalt  deny  me 
thrice. 

62  And  Peter  went  out,  and 
wept  bitterly. 

63  «j[  And  the  men  that  held 
Jesus  mocked  him,  and  smote  him. 

64  And  when  they  had  blind- 
folded him,  they  struck  him  on 
the  face,  and  asked  him,  saying, 
Prophesy,  who  is  it  that  smote 
thee  ? 

65  And  many  other  things 
blasphemously  spake  they  against 
him. 

66  *![  And  as  soon  as  it  was 
day,  the  elders  of  the  people  and 
the  chief  priests  and  the  scribes 
came  together,  and  led  him  into 
their  council,  saying, 

67  Art  thou  the  Christ?  tell 
us.  And  he  said  unto  them,  If  I 
tell  you,  ye  will  not  believe  : 

68  And  if  I  also  ask  you,  ye 
will  not  answer  me,  nor  let  me 
go. 

69  Hereafter  shall  the  Son  of 
man  sit  on  the  right  hand  of  the 
power  of  God. 

70  Then  said  they  all,  Art  thou 
then  the  Son  of  God  ?  And  he 
said  unto  them,  Ye  say  that  I  am. 

71  And  they  said,  What  need 
we  any  further  witness?  for  we 
ourselves  have  heard  of  his  own 
mouth. 


in  regard  to  speech  against  man  as  well 
as  against  God.     It  means  here  simply 

"  calumniously." 66.   Council,  i.  e., 

sanhedrim,    the     highest     ecclesiastical 

body. 68.    Ye  will  not  answer  me. 

Perhaps  referring    to  the   conversation 
recorded  in  chap.  xx.  1-8. 


174 


LUKE. 


CHAPTER  XXIII. 

AND    the  whole   multitude    of 
them  arose,  and  led  him  unto 
Pilate. 

2  And  they  began  to  accuse 
him,  saying,  We  found  this  fellow 
perverting  the  nation,  and  forbid- 
ding to  give  tribute  to  Cesar,  say- 
ing that  he  himself  is  Christ  a 
king. 

3  And  Pilate  asked  him,  say- 
ing, Art  thou  the  King  of  the 
Jews  ?  And  he  answered  him 
and  said,  Thou  savest  it. 

4  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find  no 
fault  in  this  man. 

5  And  they  were  the  more 
fierce,  saying,  He  stirreth  up  the 
people,  teaching  throughout  all 
Jewry,  beginning  from  Galilee  to 
this  place. 

6  When  Pilate  heard  of  Gali- 
lee, he  asked  whether  the  man 
were  a  Galilean. 

7  And  as  soon  as  he  knew  that 
he  belonged  unto  Herod's  juris- 
diction, he  sent  him  to  Herod, 
who  himself  also  was  at  Jerusa- 
lem at  that  time. 

8  %  And  when  Herod  saw  Je- 
sus, he  was  exceeding  glad  :  for 
he  was  desirous  to  see  him  of  a 
long  season,  because  he  had  heard 
many  things  of  him  ;  and  he  hoped 
to  have  seen  some  miracle  done  by 
him. 

9  Then  he  questioned  with  him 
in  many  words  ;  but  he  answered 
him  nothing. 

XXIII.— 1.  Pilate.  See  Matt,  xxvii.  2. 

2.  Cesar.    Tiberius  Cesar  was  then 

Emperor   of  the   Roman   world. 4. 

Then.   Rather  "and." 1.  Herod.  This 

is  Herod  Antipas.    See  Matt.  xiv.  1. 


10  And  the  chief  priests  and 
scribes  stood  and  vehemently  ac- 
cused him. 

11  And  Herod  with  his  men  of 
war  set  him  at  nought,  and  mock- 
ed him,  and  arrayed  him  in  a  gor- 
geous robe,  and  sent  him  again  to 
Pilate. 

12  ^f  And  the  same  day  Pilate 
and  Herod  were  made  friends  to- 
gether ;  for  before  they  were  at 
enmity  between  themselves. 

13  %  And  Pilate,  when  he  had 
called  together  the  chief  priests 
and  the  rulers  and  the  people, 

14  Said  unto  them,  Ye  have 
brought  this  man  unto  me,  as  one 
that  perverteth  the  people  ■  and, 
behold,  I,  having  examined  him 
before  you,  have  found  no  fault 
in  this  man  touching  those  things 
whereof  ye  accuse  him  : 

15  No,  nor  yet  Herod  :  for  I 
sent  you  to  him  ;  and,  lo,  nothing 
worthy  of  death  is  done  unto  him. 

16  I  will  therefore  chastise 
him,  and  release  him. 

17  (For  of  necessity  he  must 
release  one  unto  them  at  the 
feast.) 

18  And  they  cried  out  all  at 
once,  saying,  Away  with  this  man, 
and  release  unto  us  Barabbas  : 

19  ("Who  for  a  certain  sedition 
made  in  the  city,  and  for  murder, 
was  cast  into  prison.) 

20  Pilate  therefore,  willing  to 
release  Jesus,  spake  again  to  them. 

21  But  they  cried,  saying, 
Crucify  him,  crucify  him. 

9.  Questioned  with  him.  Rather  "  ques- 
tioned him." 11.  Set  him  at  nought, 

i.  e.,  heaped  contempt  upon  him.  A 
gorgeous  robe.  Rather  "gorgeous  gar- 
ments."  1 5.  Unto  him.    Rather  "  by 


LUKE. 


175 


22  And  he  said  unto  them  the 
third  time,  Why,  what  evil  hath 
he  done  ?  I  have  found  no  cause 
of  death  in  him :  I  will  therefore 
chastise  him,  and  let  him  go. 

23  And  they  were  instant  with 


loud 


voices 


requiring 


that   he 


might  be  crucified  :  and  the  voices 
of  them  and  of  the  chief  priests 
prevailed. 

24  And  Pilate  gave  sentence 
that  it  should  be  as  they  required. 

25  And  he  released  unto  them 
him  that  for  sedition  and  murder 
was  cast  into  prison,  whom  they 
had  desired ;  but  he  delivered  Je- 
sus to  their  will. 

26  And  as  they  led  him  away, 
they  laid  hold  upon  one  Simon,  a 
Cyrenian,  coming  out  of  the  coun- 
try, and  on  him  they  laid  the 
cross,  that  he  might  bear  it  after 
Jesus. 

27  %  And  there  followed  him 
a  great  company  of  people,  and  of 
women,  which  also  bewailed  and 
lamented  him. 

28  But  Jesus  turning  unto 
them  said,  Daughters  of  Jerusa- 
lem, weep  not  for  me,  but  weep 
for  yourselves,  and  for  your  chil- 
dren. 

29  For,  behold,  the  days  are 
coming,  in  the  which  they  shall 
say,  Blessed  are  the  barren,  and 
the  wombs  that  never  bear,  and 
the  paps  which  never  gave  suck. 

30  Then  shall  they  begin  to 
say  to  the  mountains,  Fall  on  us ; 
and  to  the  hills,  Cover  us. 

him." 25.    Cyrenian.      See    Matt. 

xxvii.    32. 3l/.    "  If  they  act  thus 

cruelly  when  there  is  the  restraint  of  the 
Roman  government  upon  them,  what  will 
they  do  when  that  restraint  is  overthrown 


31  For  if  they  do  these  things 
in  a  green  tree,  what  shall  be 
done  in  the  dry  V 

32  And  there  were  also  two 
others,  malefactors,  led  with  him 
to  be  put  to  death. 

33  And  when  they  were  come 
to  the  place,  which  is  called  Cal- 
vary, there  they  crucified  him,  and 
the  malefactors,  one  on  the  right 
hand,  and  the  other  on  the  left. 

34  H  Then  said  Jesus,  Father, 
forgive  them ;  for  they  know  not 
what  they  do.  And  they  parted 
his  raiment,  and  cast  lots. 

35  And  the  people  stood  be- 
holding. And  the  rulers  also 
with  them  derided  him,  saying, 
He  saved  others ;  let  him  save 
himself,  if  he  be  Christ,  the  chosen 
of  God. 

36  And  the  soldiers  also  mock- 
ed him,  coming  to  him,  and  offer- 
ing him  vinegar, 

37  And  saying,  If  thou  be  the 
King  of  the  Jews,  save  thyself. 

38  And  a  superscription  also 
was  written  over  him  in  letters  of 
Greek,  and  Latin,  and  Hebrew, 
THIS  IS  THE  KING  OF  THE 
JEWS. 

39  ^f  And  one  of  the  malefac- 
tors which  were  hanged  railed  on 
him,  saying,  If  thou  be  Christ, 
save  thyself  and  us. 

40  But  the  other  answering  re- 
buked him,  saying,  Dost  not  thou 
fear  God,  seeing  thou  art  in  the 
same  condemnation  ? 

41  And  we  indeed  justly;  for 

in  rebellion  f  The  figure  is  taken  from 
the  readiness  to  burn  of  dry  wood  as 
compared  with  green  and  moist  wood. 

33.  Calvary.     See  Matt,  xxvii.  33. 

40.  Dost  not  thou  fear  God?    The 


176 


LUKE. 


we  receive  the  due  reward  of  our 
deeds :  but  this  man  hath  done 
nothing  amiss. 

42  And  he  said  unto  Jesus, 
Lord,  remember  me  when  thou 
comest  into  thy  kingdom. 

43  And  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  To  day 
shalt  thou  be  with  me  in  paradise. 

44  And  it  was  about  the  sixth 
hour,  and  there  was  a  darkness 
over  all  the  earth  until  the  ninth 
hour. 

45  And  the  sun  was  darkened, 
and  the  vail  of  the  temple  was 
rent  in  the  midst. 

46  •[  And  when  Jesus  had 
cried  with  a  loud  voice,  he  said, 
Father,  into  thy  hands  I  commend 
my  spirit :  and  having  said  thus, 
he  gave  up  the  ghost. 

47  Now  when  the  centurion 
saw  what  was  done,  he  glorified 
God,  saying,  Certainly  this  was  a 
righteous  man. 

48  And  all  the  people  that 
came  together  to  that  sight,  be- 
holding the  things  which  were 
done,  smote  their  breasts,  and  re- 
turned. 

49  And  all  his  acquaintance, 
and  the  women  that  followed  him 
from  Galilee,  stood  afar  off,  be- 
holding these  things. 

50  %  And,  behold,  there  %vas  a 


pronoun  in  the  Greek  is  emphatic,  thus  : 
"  And  dost  not  thou  (any  more  than 

these  crucifiers)  fear  God?" 42.  Into 

thy   kingdom.      Bather   "  in  thy  king- 
dom."  44.  Earth.     Kather  "land." 

-45.  The  rending  of  the  vail  occur- 


red (we  learn  from  Matthew  and  Mark) 

after  our  Saviour  gave  up  the  ghost. 

47.  Saw  what  was  done,  i.  e.,  the  earth- 
quake and  the  last  cry  of  Jesus.  Com- 
pare Matthew  and  Mark. 48.  Smote 


man  named  Joseph,  a  counsellor ; 
and  he  was  a  good  man,  and  a  just : 

51  (The  same  had  not  consent- 
ed to  the  counsel  and  deed  of 
them :)  he  was  of  Arimathea,  a 
city  of  the  Jews ;  who  also  him- 
self waited  for  the  kingdom  of 
God. 

52  This  man  went  unto  Pilate, 
and  begged  the  body  of  Jesus. 

53  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it  in 
a  sepulchre  that  was  hewn  in 
stone,  wherein  never  man  before 
was  laid. 

54  And  that  day  was  the  pre- 
paration, and  the  sabbath  drew 
on. 

55  And  the  women  also,  which 
came  with  him  from  Galilee,  fol- 
lowed after,  and  beheld  the  sepul- 
chre, and  how  his  body  was  laid. 

56  And  they  returned,  and  pre- 
pared spices  and  ointments ;  and 
rested  the  sabbath  day  according 
to  the  commandment. 

CHAPTER  XXIV. 

NOW  upon  the  first  day  of  the 
week,  very  early  in  the  morn- 
ing, they  came  unto  the  sepulchre, 
bringing  the  spices  which  they 
had  prepared,  and  certain  others 
with  them. 

their  breasts.    A  sign  of  sorrow. 54. 

The  preparation.  See  Mark  xv.  42. 
TJic  sabbath  dreio  on.  Rather,  "  the  sab- 
bath was  just  about  dawning."  Jesus 
died  at  3  o'clock  in  the  afternoon,  and 
Joseph,  with  Nicodemus  (John  xix.  39), 
took  down  the  body  several  hours  after- 
ward. It  was  nearly  .dawn  when  the 
entombment  was  complete. 

XXIV. — 1.  For  the  events  after  the 
resurrection,  see  note  at  the  close  of 


LUKE. 


177 


2  And  they  found  the  stone 
rolled  away  from  the  sepulchre. 

3  And  they  entered  in,  and 
found  not  the  body  of  the  Lord 
Jesus. 

4  And  it  came  to  pass,  as  they 
were  much  perplexed  thereabout, 
behold,  two  men  stood  by  them 
in  shining  garments : 

5  And  as  they  were  afraid,  and 
bowed  down  their  faces  to  the 
earth,  they  said  unto  them,  "Why 
seek  ye  the  living  among  the 
dead? 

6  He  is  not  here,  but  is  risen  : 
remember  how  he  spake  unto  you 
when  he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man 
must  be  delivered  into  the  hands 
of  sinful  men,  and  be  crucified, 
and  the  third  day  rise  again. 

8  And  they  remembered  his 
words, 

9  And  returned  from  the  sepul- 
chre, and  told  all  these  things 
unto  the  eleven,  and  to  all  the 
rest. 

10  It  was  Mary  Magdalene, 
and  Joanna,  and  Mary  the  mother 
of  James,  and  other  women  that 
were  with  them,  which  told  these 
things  unto  the  apostles. 

11  And  their  words  seemed  to 

Matthew's  gospel. 13.   Emmaus  is 

here  said  to  be  60  furlongs  (i.  e.,  7  miles) 
from  Jerusalem.  Dr.  Robinson  and 
others  think  that  this  is  a  mistranscrip- 
tion for  160  furlongs,  and  that  the  Em- 
maus of  the  Maccabees  and  Nicopolis  of 
a  later  day  was  this  place  here  mention- 
ed, lying  more  than  20  miles  northwest 
of  Jerusalem,  and  now  called  Amwas. 
The  tone  of  the  narrative,  however, 
seems  to  demand  a  spot  nearer  to  Jeru- 
salem, and  to  confirm  the  common  read- 
ing of  "60  furlongs."  If  Emmaus  is 
the  Greek  form  of  the  Hebrew  "  Ham- 


them  as  idle  tales,  and  they  be- 
lieved them  not. 

12  Then  arose  Peter,  and  ran 
unto  the  sepulchre ;  and  stooping 
down,  he  beheld  the  linen  clothes 
laid  by  themselves,  and  departed, 
wondering  in  himself  at  that 
which  was  come  to  pass. 

13  T  And,  behold,  two  of  them 
went  that  same  day  to  a  village 
called  Emmaus,  which  was  from 
Jerusalem  about  threescore  fur- 
longs. 

14  And  they  talked  together 
of  all  these  things  which  had  hap- 
pened. 

15  And  it  came  to  pass,  that, 
while  they  communed  together  and 
reasoned,  Jesus  himself  drew  near, 
and  went  with  them. 

16  But  their  eyes  were  holden 
that  they  should  not  know  him. 

17  And  he  said  unto  them, 
What  manner  of  communications 
are  these  that  ye  have  one  to  an- 
other, as  ye  walk,  and  are  sad  ? 

18  And  the  one  of  them,  whose 
name  was  Cleopas,  answering  said 
unto  him,  Art  thou  only  a  stran- 
ger in  Jerusalem,  and  hast  not 
known  the  things  which  are  come 
to  pass  there  in  these  clays  ? 

19  And   he    said    unto    them, 

math"  and  the  Arabic  "  Ilammam," 
meaning  "warm  springs,"  it  may  have 
been  a  common  name  in  Palestine,  and 
there  may  be  a  place  suiting  such  a 
name  at  7  miles'  distance  from  Jerusa- 
lem.  18.  Cleopas.  Perhaps  the  bro- 
ther of  our  Lord's  mother  (John  xix.  25). 
The  question  of  Cleopas  might  be  thus 
rendered  :  "  You  surely  are  a  stranger  in 
Jerusalem,  not  to  know  the  things  that 
have  just  happened  there."  The  word 
translated  "  only,"  however,  is  often 
translated  in  the  New  Testament  as  "  sep- 
arate "  or  "  apart,"  and  thus  these  words 


178 


LUKE. 


What  things  ?  And  they  said 
unto  him,  Concerning  Jesus  of 
Nazareth,  which  was  a  prophet 
mighty  in  deed  and  word  before 
God  and  all  the  people  : 

20  And  how  the  chief  priests 
and  our  rulers  delivered  him  to  be 
condemned  to  death,  and  have 
crucified  him. 

21  But  we  trusted  that  it  had 
been  he  which  should  have  re- 
deemed Israel :  and  beside  all 
this,  to  day  is  the  third  day  since 
these  things  were  done. 

22  Yea,  and  certain  women 
also  of  our  company  made  us  as- 
tonished, which  were  early  at  the 
sepulchre ; 

23  And  when  they  found  not 
his  body,  they  came,  saying,  that 
they  had  also  seen  a  vision  of 
angels,  which  said  that  he  was 
alive. 

24  And  certain  of  them  which 
were  with  us  went  to  the  sepul- 
chre, and  found  it  even  so  as  the 
women  had  said  :  but  him  they 
saw  not. 

25  Then  he  said  unto  them, 
O  fools,  and  slow  of  heart  to  be- 
lieve all  that  the  prophets  have 
spoken  : 

26  Ought  not  Christ  to  have 
suffered  these  things,  and  to  enter 
into  his  glory  ? 

27  And  beginning  at  Moses 
and  all  the  prophets,  he  expound- 


ed Cleopas  may  be,  "  You  must  sojourn 
in  Jerusalem  entirely  by  yourself,  not  to 
know  what  is  the  universal  topie  of  con- 
versation there." 21.    Winch  should 

have  redeemed  Israel,  i.  e.,  the  Messiah, 
who  was  to  be  the  Redeemer  (Heb. 
Goel)  to  rescue  the  lost  inheritance,  and 


ed  unto  them  in  all  the  Scriptures 
the  things  concerning  himself. 

28  And  they  drew  nigh  unto 
the  village,  whither  they  went : 
and  he  made  as  though  he  would 
have  gone  further. 

29  But  they  constrained  him, 
saying,  Abide  with  us ;  for  it  is 
toward  evening,  and  the  day  is 
far  spent.  And  he  went  in  to 
tarry  with  them. 

30  And  it  came  to  pass,  as  he 
sat  at  meat  with  them,  he  took 
bread,  and  blessed  itt  and  brake, 
and  gave  to  them. 

31  And  their  eyes  were  opened, 
and  they  knew  him ;  and  he  van- 
ished out  of  their  sight. 

32  And  they  said  one  to  an- 
other, Did  not  our  heart  burn 
within  us,  while  he  talked  with  us 
by  the  way,  and  while  he  opened 
to  us  the  Scriptures  ? 

33  And  they  rose  up  the  same 
hour,  and  returned  to  Jerusalem, 
and  found  the  eleven  gathered  to- 
gether, and  them  that  were  with 
them, 

34  Saying,  The  Lord  is  risen 
indeed,  and  hath  appeared  to  Si- 
mon. 

35  And  they  told  what  things 
were  done  in  the  way,  and  how  he 
was  known  of  them  in  breaking  of 
bread. 

36  TT  And  as  they  thus  spake, 
Jesus  himself  stood  in  the  midst 


be  both  God  and  "  next  of  kin."    See 

the  Book  of  Ruth. 25.  Slow  of  heart 

to  believe,  i.  e.,  "  slow  to  believe  in  your 

hearts." 28.  The  village.     See  ver. 

13. 30.  This  blessing  and  breaking 

the  bread  was  the  well-known  sign  of 
the  Lord,  as  instituted  on  the  night  in 


LUKE. 


179 


of  them,  and   saith   unto    them, 
Peace  he  unto  you. 

37  But  they  were  terrified  and 
affrighted,  and  supposed  that  they 
had  seen  a  spirit. 

38  And  he  said  unto  them, 
Why  are  ye  troubled  ?  and  why 
do  thoughts  arise  in  your  hearts  ? 

39  Behold  my  hands  and  my 
feet,  that  it  is  I  myself:  handle 
me,  and  see  ;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spo- 
ken, he  shewed  them  his  hands 
and  his  feet. 

41  And  while  they  yet  believed 
not  for  joy,  and  wondered,  he  said 
unto  them,  Have  ye  here  any 
meat? 

42  And  they  gave  him  a  piece 
of  a  broiled  fish,  and  of  a  honey- 
comb. 

43  And  he  took  it,  and  did  eat 
before  them. 

44  And  he  said  unto  them, 
These  are  the  words  which  I  spake 
unto  you,  while  I  was  yet  with 
you,  that  all  things  must  be  ful- 
filled, which  were  written  in  the 
law  of  Moses,  and  in  the  prophets, 
and  in  the  psalms,  concerning  me. 


which  he  was  betrayed.    In  truth,  it  was 

the  Lord's  supper. 44.    Which  were 

written.  Rather  "  which  are  written." 
The  law  of  Jfoses  . .  .  the  prophets  . . .  the 
Psalms.  These  formed  the  three  divi- 
sions of  the  Jewish  Scriptures.  The 
"  law  of  Moses"  was  of  course  the  Pen- 
tateuch, or  fire  books.  The  "  prophets" 
included  (besides  the  prophets)  the  books 


45  Then  opened  he  their  un- 
derstanding, that  they  might  un- 
derstand the  Scriptures, 

46  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day  : 

47  And  that  repentance  and 
remission  of  sins  should  be  preach- 
ed in  his  name  among  all  nations, 
beginning  at  Jerusalem. 

48  And  ye  are  witnesses  of 
these  things. 

49  %  And,  behold,  I  send  the 
promise  of  my  Father  upon  you  : 
but  tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with 
power  from  on  high. 

50  IT  And  he  led  them  out  as 
far  as  to  Bethany,  and  he  lifted 
up  his  hands,  and  blessed  them. 

51  And  it  came  to  pass,  while 
he  blessed  them,  he  was  parted 
from  them,  and  carried  up  into 
heaven. 

52  And  they  worshipped  him, 
and  returned  to  Jerusalem  with 
great  joy  : 

53  And  were  continually  in 
the  temple,  praising  and  blessing 
G-od.     Amen. 

of  Joshua,  Judges,  Samuel,  and  Kings. 
The  "Psalms"  comprised  all  the  other 
books,  more  commonly  called  the  "  Holy 
"Writings,"  but,  as  the  Psalms  formed 
the  most  prominent  part  of  these,  the 
whole  are  intended  by  this  name. 

49.  The  promise  of  my  Father.  The 
promised   Spirit.     See  Joel  ii.  28. 

50.  Bethany.     See  on  Matt.  xxi.  1. 


THE    GOSPEL    ACCORDING    TO 


SAINT  JOHK 


CHAPTER  I. 

IN  the  beginning  was  the  Word, 
and  the  Word  was  with  God, 
and  the  Word  was  God. 

2  The  same  was  in  the  begin- 
ning with  God. 

3  All  things  were  'made  by 
him ;  and  without  him  was  not 
any  thing  made  that  was  made. 

4  In  him  was  life ;  and  the  life 
was  the  light  of  men. 

5  And  the  light  shineth  in 
darkness ;  and  the  darkness  com- 
prehended it  not. 

6  H  There  was  a  man  sent 
from  God,  whose  name  was  John. 

7  The  same  came  for  a  wit- 
ness, to  bear  witness  of  the  Light, 
that  all  men  through  him  might 
believe. 


I.— 1.  The  Word.  The  fourteenth 
verse  shows  that  Christ  is  here  meant. 
John  wrote  his  gospel  long  after  the 
other  gospels,  when  the  Gnostic  heresy 
was  spreading,  which  used  the  Greek 
term  for  "  Word  "  in  a  very  false  semi- 
Rabbinical,  semi-hcathen  way  regard- 
ing Christ. 5.  Comprehended,  i.  e., 


*tD 


"  grasped,"  or  "  took  hold  of."  These 
first  five  verses  form  an  introduction, 
which  might  thus  be  paraphrased  :  "  The 
Eternal  Word  who  made  all  things,-  and 
from  whose  inspiring  life  alone  can  come 
a  saving  light  to  man  in  his  spiritual 
darkness,  now  causes  this  light  to  shine 
(by  his  incarnation  and  gospel),  but  man 
has  rejected  the  light."  Then  the  gospel 
follows,  telling  how  this  light  shone  in 
Christ  and  was  rejected  in  his  cruci- 
fixion.  6.  John,  i.  c,  John  the  Bap- 
tist.  7.  The  Light,  i.  e.,  Christ  himself, 

who  alone  can  enlighten  man's  darkness. 
9.   Which  lighteth  every  man.     This 


8  He  was  not  that  Light,  but 
was  sent  to  bear  witness  of  that 
Light. 

9  That  was  the  true  Light, 
which  lighteth  every  man  that 
cometh  into  the  world. 

10  He  was  in  the  world,  and 
the  world  was  made  by  him,  and 
the  world  knew  him  not. 

11  He  came  unto  his  own,  and 
his  own  received  him  not. 

12  But  as  many  as  received 
him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to 
them  that  believe  on  his  name  : 

13  Which  were  born,  not  of 
blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God. 

14  And  the  Word  was  made 
flesh,   and  dwelt  among  us,  (and 

verse  would  read  better,  "  That  was  the 
true  Light,  which,  coming  into  the  world, 
lighteth  every  man."  Every  man,  i.  e., 
every  man  to  whom  Christ  was  preach- 
ed. The  words  "  all "  and  "  every  "  can- 
not be  pressed  always  to  a  literal  inter- 
pretation :  usage  forbids.  By  Christ  life 
and  immortality  were  brought  to  light. 
Even  those  souls  who  did  not  receive 
Christ  into  their  hearts  were  enlighten- 
ed in  their  intellects  by  his  gospel. 

10.  And  the  world  knew  him  not.  An 
opposition  is  evidently  intended,  viz., 
"  And  yet  the  world,  &c." 12.  Pow- 
er.   Rather  "authority." 13.  God's 

children  are  not  so  by  blood  (i.  e.,  nat- 
urally), nor  by  the  will  of  the  flesh  (i.  e., 
by  a  change  wrought  in  and  by  the  man 
himself),  nor  by  the  will  of  man  (i.  e., 
by  a  change  wrought  by  other  external 
human  agency),  but  by  God's  free  grace 

and  sovereign  power. 14.  Full  of 

grace   and  truth.     This   refers    to  the 


JOHN. 


181 


we  beheld  his  glory,  the  glory  as 
of  the  only  begotten  of  the  Fa- 
ther,) full  of  grace  and  truth. 

15  1  John  bare  witness  of 
him,  and  cried,  saying,  This  was 
he  of  whom  I  spake,  He  that 
cometh  after  me  is  preferred  be- 
fore me ;  for  he  was  before  me. 

16  And  of  his  fulness  have 
all  we  received,  and  grace  for 
grace. 

17  For  the  law  was  given  by 
Moses,  but  grace  and  truth  came 
by  Jesus  Christ. 

18  No  man  hath  seen  God  at 
any  time  ;  the  only  begotten  Son, 
which  is  in  the  bosom  of  the  Fa- 
ther, he  hath  declared  him. 

19  H  And  this  is  the  record 
of  John,  when  the  Jews  sent 
priests  and  Levites  from  Jerusa- 
lem to  ask  him,  Who  art  thou  ? 

20  And  he  confessed,  and  de- 
nied not ;  but  confessed,  I  am  not 
the  Christ. 

21  And  they  asked  him,  What 
then  ?  Art  thou  Elias  ?  And  he 
saith,  I  am  not.  Art  thou  that 
Prophet  ?  And  he  answered,  No. 

22  Then  said  they  unto  him, 
Who  art  thou  ?  that  we  may  give 

Word.      Compare   vv.    16,    17. 16. 

Grace  for  grace,  i.  e.,  grace  in  place  of 
grace.  The  gospel  dispensation  follow- 
ed the  Mosaic,  both  being  given  by 
grace.     Then  follows  the  connection  of 

ver.  17,  "for  the  law,  &c." 17.  For 

the  law  (which  was  of  grace  given)  was 
given  by  Moses,  but  that  which  was  pre- 
eminently a  dispensation  of  grace  came 
by  Jesus  Christ.  Compare  Gal.  iii.  19,  24. 
19.  Priests  and  Levites.  Represent- 
ing the  whole  ecclesiastical  system  of 
the  Jews.  The  priests  were  the  descen- 
dants of  Aaron,  and  were  the  sole  sacri- 
ficers.     The  Levites  were  the  rest  of  the 


an  answer  to  them  that  sent  us. 
What  sayest  thou  of  thyself? 

23  He  said,  I  am  the  voice  of 
one  crying  in  the  wilderness,  Make 
straight  the  way  of  the  Lord,  as 
said  the  prophet  Esaias. 

24  And  they  which  were  sent 
were  of  the  Pharisees. 

25  And  they  asked  him,  and 
said  unto  him,  Why  baptizest  thou 
then,  if  thou  be  not  that  Christ, 
nor  Elias,  neither  that  Prophet  ? 

26  John  answered  them,  say- 
ing, I  baptize  with  water :  but 
there  standeth  one  among  you, 
whom  ye  know  not ; 

27  He  it  is,  who  coming  after 
me  is  preferred  before  me,  whose 
shoe's  latchet  I  am  not  worthy  to 
unloose. 

28  These  things  were  done  in 
Bcthabara  beyond  Jordan,  where 
John  was  baptizing. 

29  TT  The  next  day  John  seeth 
Jesus  coming  unto  him,  and  saith, 
Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world  ! 

30  This  is  he  of  whom  I  said, 
After  me  cometh  a  man  which  is 
preferred  before  me  ;  for  he  was 
before  me. 


male  descendants  of  Levi,  and  discharged 
the  other  duties  pertaining  to  the  cere- 
monial worship. 21.  TJiat  Prophet, 

i.  e.,  the  great  Prophet,  of  whom  Moses 


spake  Deut.  xviii.  15,  and  for  whom  as 
their  Messiah   the  Jewish  people  were 

looking. 23.   As   said  the  prophet 

Esaias.     See  Isaiah  xl.  3. 24.  Pha- 

See  'Matt.  iii.  7. 25.    WInj 


risecs. 


baptizest  thou  then?  Baptism  being  a 
mark  of  entrance  upon  a  new  system. 
26.  /  baptize  with  water.  The  an- 
tithesis is  not  here  given,  but  is  found  in 
Matt.  iii.  11,  "  he  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire." 28. 


182 


JOHN. 


31  And  I  knew  him  not :  but 
that  he  should  be  made  manifest 
to  Israel,  therefore  am  I  come 
baptizing  with  water. 

32  And  John  bare  record,  say- 
ing, I  saw  the  Spirit  descending 
from  heaven  like  a  dove,  and  it 
abode  upon  him. 

33  And  I  knew  him  not :  but 
he  that  sent  me  to  baptize  with 
water,  the  same  said  unto  me,  Up- 
on whom  thou  shalt  see  the  Spirit 
descending,  and  remaining  on 
him,  the  same  is  he  which  bapti- 
zeth  with  the  Holy  Ghost. 

34  And  I  saw,  and  bare  record 
that  this  is  the  Son  of  God. 

35  Again  the  next  day  after, 
John  stood,  and  two  of  his  disci- 
ples ; 

36  And  looking  upon  Jesus  as 
he  walked,  he  saith,  Behold  the 
Lamb  of  God  ! 

37  And  the  two  disciples  heard 
him  speak,  and  they  followed  Je- 
sus. 

38  Then  Jesus  turned,  and  saw 
them  following,  and  saith  unto 
them,  What  seek  ye  ?  They  said 
unto  him,  Rabbi,  (which  is  to  say, 
being  interpreted,  Master,)  where 
dwellest  thou  ? 

39  He  saith  unto  them,  Come 
and  see.  They  came  and  saw 
where  he  dwelt,  and  abode  with 


Bethabara.    See  Matt.  iii.  6. 31.  And 

I  knew  him  not.  Rather,  "  And  even  I 
did  not  know  him."  John  was  related 
to  Jesus  in  the  flesh,  and  yet  did  not 
know  that  he  was  the  Messiah  until  he 
revealed  himself  thus  at  Jordan.  Verses 
32  and  33  show  how  John  was  first  to 

know  the  mighty  fact. 32.  See  Matt. 

iii.  16. 39.  Tenth  hour,  i.  e.,  about 

4  o'clock  in  the  afternoon. 41 .  Which 

is,  being  interpreted,  the  Christ  (Anoint- 


him  that  day :  for  it  was  about 
the  tenth  hour. 

40  One  of  the  two  which  heard 
John  speak,  and  followed  him,  was 
Andrew,  Simon  Peter's  brother. 

41  He  first  findeth  his  own 
brother  Simon,  and  saith  unto 
him,  We  have  found  the  Messias, 
which  is,  being  interpreted,  the 
Christ. 

42  And  he  brought  him  to  Je- 
sus. And  when  Jesus  beheld 
him,  he  said,  Thou  art  Simon  the 
son  of  Jona  :  thou  shalt  be  called 
Cephas,  which  is  by  interpreta- 
tion, A  stone. 

43  ^1  The  day  following  Jesus 
would  go  forth  into  Galilee,  and 
findeth  Philip,  and  saith  unto  him, 
Follow  me. 

44  Now  Philip  was  of  Beth- 
saida,  the  city  of  Andrew  and  Pe- 
ter. 

45  Philip  findeth  Nathanael, 
and  saith  unto  him,  We  have 
found  him,  of  whom  Moses  in  the 
law,  and  the  prophets,  did  write, 
Jesus  of  Nazareth,  the  son  of  Jo- 
seph. 

46  And  Nathanael  said  unto 
him,  Can  there  any  good  thing 
come  out  of  Nazareth  ?  Philip 
saith  unto  him,  Come  and  see. 

47  Jesus  saw  Nathanael  com- 
ing to  him,  and  saith  of  him,  Be- 

ed).  These,  of  course,  are  the  words 
of  the  Evangelist.     Messias.     Heb.  Ma- 

shiah,  i.  e.,  Anointed. 42.  Winch  is, 

by  interpretation,  a  stone.  The  Greek 
word  is  Petros,  i.  e.,  Peter. 43.  Gal- 
ilee. The  northern  division  of  Pales- 
tine, 60  miles  north  of  Jerusalem. 

44.  Bethsaida  in  Galilee,  on  the  west 
shore  of  the  sea  of  Galilee,  or  lake  of 

Gennesaret. 47.  Guile,  i.  e.,  deceit. 

Nathanael's  was  an  open,  candid  char- 


JOHN. 


183 


hold  an  Israelite  indeed,  in  whom 
is  no  guile ! 

48  Nathanael  saith  unto  him, 
"Whence  knowest  thou  me  ?  Je- 
sus answered  and  said  unto  him, 
Before  that  Philip  called  thee, 
when  thou  wast  under  the  fig  tree, 
I  saw  thee. 

49  Nathanael  answered  and 
saith  unto  him,  Rabbi,  thou  art 
the  Son  of  God ;  thou  art  the  King 
of  Israel. 

50  Jesus  answered  and  said 
unto  him,  Because  I  said  unto 
thee,  I  saw  thee  under  the  fig  tree, 
believest  thou  ?  thou  shalt  see 
greater  things  than  these. 

51  And  he  saith  unto  him, 
Verily,  verily,  I  say  unto  you, 
Hereafter  ye  shall  see  heaven 
open,  and  the  angels  of  God  as- 
cending and  descending  upon  the 
Son  of  man. 

CHAPTER  II. 

AND  the  third  day  there  was  a 
marriage  in  Cana  of  Galilee  ; 
and  the  mother  of  Jesus  was 
there : 

acter. 49.  Tlie  Son  of  God  .  .  .  the 

King  of  Israel,  so  long  expected  by  the 
Jewish  nation. 51.  Hereafter.  Rath- 
er "henceforth."  From  that  time  the 
Son  of  man  was  to  be  revealed  as  the 
Son  of  God,  and  his  constant  intercourse 
with  heaven  disclosed.  Such  I  take  to 
be  the  meaning  of  the  metaphorical  lan- 
guage of  the  verse. 

II. — 1.  The  third  day,  i.  e.,  after  the 
calling  of  Philip  and  Nathanael.  If  Be- 
thabara,  near  which  Philip  was  called, 
was  15  miles  north  of  the  Dead  Sea,  then 
Jesus  in  coming  to  Cana  had  travelled 
about  50  miles  in  less  than  three  days. 
Cana  of  Galilee.  Dr.  Robinson  thinks 
that  this  is  not  Kefr  Kenna,  a  few  miles 
northeast  of  Nazareth,  as  has  usually 
been  thought,  but  a  place  some  7  or  8 


2  And  both  Jesus  was  call- 
ed,  and  his  disciples,  to  the  mar- 
riage. 

3  And  when  they  wanted  wine, 
the  mother  of  Jesus  saith  unto 
him,  They  have  no  wine. 

4  Jesus  saith  unto  her,  Wo- 
man, what  have  I  to  do  with  thee  ? 
mine  hour  is  not  yet  come. 

5  His  mother  saith  unto  the 
servants,  Whatsoever  he  saith  un- 
to you,  do  it. 

6  And  there  were  set  there  six 
waterpots  of  stone,  after  the  man- 
ner of  the  purifying  of  the  Jews, 
containing  two  or  three  firkins 
apiece. 

7  Jesus  saith  unto  them,  Fill 
the  waterpots  with  water.  And 
they  filled  them  up  to  the  brim. 

8  And  he  saith  unto  them, 
Draw  out  now,  and  bear  unto  the 
governor  of  the  feast.  And  they 
bare  it. 

9  When  the  ruler  of  the  feast 
had  tasted  the  water  that  was 
made  wine,  and  knew  not  whence 
it  was,  (but  the  servants  which 
drew  the  water  knew,)  the  gover- 

miles  north  of  Nazareth  in  the  plain 
Buttauf,  which  he  found  to  be  still  styled 
Kana  el-Jelil.    His  arguments  are  strong. 

4.    Woman,  what  have  I  to  do  with 

thee  ?  The  term  "  woman  "  is  not  harsh, 
as  it  seems  in  our  translation.  Christ, 
however,  does  rebuke  Mary  for  what  was 
probably  too  much  haste  on  her  part 
with  a  tinge  of  selfishness — a  desire  to 
have  herself  honoured  in  his  glory. 
Mine  hour  is  not  yet  come.  I  take  this 
as  a  question,  "  Is  not  my  hour  come 
yet,  without  any  suggestion  from  you  ?  " 
Jesus  here  asserts  his  superior  nature, 

and  checks  his  mother's  weakness. 

5.  Unto  the  servants.  This  shows  that 
Mary  had  some  intimation  that  Jesus 
would  perform  a  miracle  and  use  the 
servants  in  its  performance. 6.   Wa- 


184 


JOHN. 


nor  of  the  feast  called  the  bride- 
groom, 

10  And  saith  unto  him,  Every 
man  at  the  beginning  doth  set 
forth  good  wine  ;  and  when  men 
have  well  drunk,  then  that  which 
is  worse  :  but  thou  hast  kept  the 
good  wine  until  now. 

11  This  beginning  of  miracles 
did  Jesus  in  Cana  of  G-alilee,  and 
manifested  forth  his  glory;  and 
his  disciples  believed  on  him. 

12  1"  After  this  he  went  down 
to  Capernaum,  he,  and  his  mother, 
and  his  brethren,  and  his  disci- 
ples ;  and  they  continued  there 
not  many  days. 

13  %  And  the  Jews'  passover 
was  at  hand,  and  Jesus  went  up 
to  Jerusalem, 

14  And  found  in  the  temple 
those  that  sold  oxen  and  sheep 
and  doves,  and  the  changers  of 
money  sitting : 

15  And  when  he  had  made  a 
scourge  of  small  cords,  he  drove 
them  all  out  of  the  temple,  and  the 
sheep,  and  the  oxen ;  and  poured 
out  the  changers'  money,  and  over- 
threw the  tables ; 

16  And  said  unto  them  that 
sold    doves,    Take    these    things 

terpols.  Large  jars  used  for  purposes 
of  ablution  at  feasts.  Firkins.  The 
Greek  word  means  a  measure  of  9  gal- 
lons. So  that  each  jar  would  hold  about 
22  gallons,  and  the  whole  amount  of 
wine  made  would  be  about  132  gallons. 
8.  Governor  of  the  feast.  Prob- 
ably a  master  of  ceremonies  appoint- 
ed for  the  occasion. 10.  Have  well 

drunk.     Or,  "are  well  drunk." 12. 

Capernaum.     See  Matt.  viii.  5. 14. 

In  the  temple.  The  word  used  refers  to 
the  whole  sacred  area,  and  not  the  tem- 
ple building  proper. 1 7.  See  Psalm 

lxix.  10. 19.   Destroy  this  temple, 


hence ;    make    not   my   Father's 
house  a  house  of  merchandise. 

17  And  his  disciples  remem- 
bered that  it  was  written,  The 
zeal  of  thine  house  hath  eaten  me 
up. 

18  If  Then  answered  the  Jews 
and  said  unto  him,  What  sign 
shewest  thou  unto  us,  seeing  that 
thou  doest  these  things  ? 

19  Jesus  answered  and  said 
unto  them,  Destroy  this  temple, 
and  in  three  days  I  will  raise  it 
up. 

20  Then  said  the  Jews,  Forty 
and  six  years  was  this  temple  in 
building,  and  wilt  thou  rear  it  up 
in  three  days  ? 

21  But  he  spake  of  the  temple 
of  his  body. 

22  When  therefore  he  was  ris- 
en from  the  dead,  his  disciples 
remembered  that  he  had  said  this 
unto  them  ;  and  they  believed  the 
Scripture,  and  the  word  which 
Jesus  had  said. 

23  •[  Now  when  he  was  in  Je- 
rusalem at  the  passover,  in  the 
feast  day,  many  believed  in  his 
name,  when  they  saw  the  miracles 
which  he  did. 

24  But  Jesus  did  not  commit 


&c.  Alford  thinks  that  Christ  meant, 
"  Destroy  this  temple  which  represents 
Christ's  Church  by  destroying  me,  and  I 
will  raise  myself  up,  and  with  me  my 
Church  (which  is  my  veritable  body),  in 

three  days." 20.  Forty  and  six  years 

was  this  temple,  dec.  It  was  begun  by 
Herod  the  Great,  and  was  not  completed 
until  35  years  after  the  death  of  Christ. 
The  Jews  here  refer  to  its  then  state  ofj 
semi-completion.    It  was  really  84  years 

in  building. 22.  The  Scripture.    As 

Psalm  xvi.  10. 24.  Unto  them,  i.  e., 

these  believers,  who  were  not  true  disci- 
ples, but  only  believers  in  the  wonders. 


JOHN. 


185 


himself   unto   them,   because  he 
knew  all  men, 

25  And  needed  not  that  any 
should  testify  of  man ;  for  he 
knew  what  was  in  man. 


CHAPTER  III. 

THERE  was  a  man  of  the  Phar- 
isees, named  Nicodemus,  a  ruler 
of  the  Jews  : 

2  The  same  came  to  Jesus  by 
night,  and  said  unto  him,  Rabbi, 
we  know  that  thou  art  a  teacher 
come  from  God  :  for  no  man  can 
do  these  miracles  that  thou  doest, 
except  God  be  with  him. 

3  Jesus  answered  and  said  un- 
to him,  Verily,  verily,  I  say  unto 
thee,  Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of 
God. 

4  Nicodemus  saith  unto  him, 
How  can  a  man  be  born  when  he 
is  old  ?  can  he  enter  the  second 
time  into  his  mother's  womb,  and 
be  born  ? 

5  Jesus  answered,  Verily,  veri- 
ly, I  say  unto  thee,  Except  a  man 

III. — 1 .  Nicodemus.  This  is  a  Greek 
name.  The  Jews  had  introduced  many 
Greek  names  among  them  since  the  con- 
quests of  Alexander  the  Great.  "  Alex- 
ander "  was  a  very  common  name  among 
them.  For  further  notices  of  Nicode- 
mus, see  John  vii.  50  and  xix.  39. 

4.  Nicodemus,  as  a  sensible  man,  must 
have  known  that  Jesus  did  not  mean  a 
natural  birth.  It  is  highly  probable  the 
phrase  " being  born  again"  was  used  of 
the  action  of  a  proselyte  who  by  water 
was  introduced  into  the  Jewish  Church. 
If  this  were  so,  then  Nicodemus  may  be 
considered  as  exclaiming  against  the  use 
of  such  an  exhortation  to  him,  declaring 
that,  as  he  was  a  Jew  already,  it  was  as 
impossible  for  him  to  be  thus  born  again 


be  born  of  water  and  o/the  Spirit, 
he  cannot  enter  into  the  kingdom 
of  God. 

6  That  which  is  born  of  the 
flesh  is  flesh  ;  and  that  which  is 
born  of  the  Spirit  is  spirit. 

7  Marvel  not  that  I  said  unto 
thee,  Ye  must  be  born  again. 

8  The  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  sound 
thereof,  but  canst  not  tell  whence 
it  cometh,  and  whither  it  goeth  : 
so  is  every  one  that  is  born  of  tho 
Spirit. 

9  Nicodemus  answered  and 
said  unto  him,  How  can  these 
things  be  ? 

10  Jesus  answered  and  said 
unto  him,  Art  thou  a  master  of 
Israel,  and  knowest  not  these 
things  ? 

11  Verily,  verily,  I  say  unto 
thee,  We  speak  that  we  do  know, 
and  testify  that  we  have  seen ; 
and  ye  receive  not  our  witness. 

12  If  I  have  told  you  earthly 
things,  and  ye  believe  not,  how 
shall  ye  believe,  if  I  tell  you  of 
heavenly  things  ? 

(into  the  Jewish  Church)  as  for  a  man 
to  be  born  naturally  over  again.  Then 
Jesus  replies  (vv.  otb,  6th,  and  7th) :  "  I 
mean  not  this  outward  connection  with 
the  Church  by  water,  but  that  inward 
change  typified  in  the  use  of  water,  but 
essentially  spiritual.  For  the  outward 
new-birth  of  a  proselyte  is  a  mere  carnal 
affair  in  itself,  but  the  divine  change  is 
spiritual.  So  do  not  wonder  when  I  tell 
such  staunch  Jews  as  you  that  ye  must 

be  born  again." 8.  This  spiritual  birth 

may  be  experienced,  but  not  analyzed. 
10.  A  master.  Rather  "the  teach- 
er," denoting  that  Nicodemus  was  a  well- 
known  and  prominent  leader. 12. 

Earthly  things,  i.  e.,  things  which  take 
place  upon  earth,  as  conversion.     Hca- 


186 


JOHN. 


13  And  no  man  hath  ascended 
up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son 
of  man  which  is  in  heaven. 

14  T  And  as  Moses  lifted  up 
the  serpent  in  the  wilderness,  even 
so  must  the  Son  of  man  be  lifted 
up  : 

15  That  whosoever  believeth 
in  him  should  not  perish,  but 
have  eternal  life. 

16  T  For  God  so  loved  the 
world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believ- 
eth in  him  should  not  perish,  but 
have  everlasting  life. 

17  For  God  sent  not  his  Son 
into  the  world  to  condemn  the 
world ;  but  that  the  world  through 
him  might  be  saved. 

18  T  He  that  believeth  on  him 
is  not  condemned  :  but  he  that  be- 
lieveth not  is  condemned  already, 
because  he  hath  not  believed  in 
the  name  of  the  only  begotten 
Son  of  God.   - 

19  And  this  is  the  condemna- 
tion, that  light  is  come  into  the 
world,  and  men  loved  darkness 
rather  than  light,  because  their 
deeds  were  evil. 

20  For  every  one  that  doeth 
evil  hateth  the  light,  neither  Com- 
eth to  the  light,  lest  his  deeds 
should  be  reproved. 

21  But  he  that  doeth  truth 
cometh  to  the  light,  that  his  deeds 

venly  things,  i.  e.,  things  which  shall  be 
witnessed  in  heaven. — 


■13.  Of  which 
heavenly  things  I  am  the  only  fit  teacher. 

14.  The  connection  seems  to  be, 

"  And  my  coming  from  heaven  (which 
qualifies  me  as  a  witness  of  heavenly 
things)  was  by  my  death  on  earth  to  give 
life."  Then  follows  an  enlargement  upon 
the  salvation  thus  offered. 22.  The 


may  be  made  manifest,  that  they 
are  wrought  in  God. 

22  T  After  these  things  came 
Jesus  and  his  disciples  into  the 
land  of  Judea  ;  and  there  he  tar- 
ried with  them,  and  baptized. 

23  "IF  And  John  also  was  bap- 
tizing in  Enon  near  to  Salim,  be- 
cause there  was  much  water  there  : 
and  they  came,  and  were  baptized. 

24  For  John  was  not  yet  cast 
into  prison. 

25  H  Then  there  arose  a  ques- 
tion between  some  of  John's  disci- 
ples and  the  Jews  about  purifying. 

26  And  they  came  unto  John, 
and  said  unto  him,  Rabbi,  he  that 
was  with  thee  beyond  Jordan,  to 
whom  thou  bearest  witness,  be- 
hold, the  same  baptizeth,  and  all 
men  come  to  him. 

27  John  answered  and  said,  A 
man  can  receive  nothing,  except 
it  be  given  him  from  heaven. 

28  Ye  yourselves  bear  me  wit- 
ness, that  I  said,  I  am  not  the 
Christ,  but  that  I  am  sent  before 
him. 

29  He  that  hath  the  bride  is 
the  bridegroom  :  but  the  friend  of 
the  bridegroom,  which  standeth 
and  heareth  him,  rejoiceth  greatly 
because  of  the  bridegroom's  voice : 
this  my  joy  therefore  is  fulfilled. 

30  He  must  increase,  but  I 
must  decrease. 

31  He  that  cometh  from  above 


land  of  Judea.  As  the  conversation 
with  Xicodemus  was  held  in  Jerusalem, 
this  phrase  means  the  country  of  Judea 

.as  opposed  to  the  city,  its  capital. 

23.   Enon.      See   Matt.   iii.  G. 25. 

Purifying.    As  by  baptism. 31.  He 

that  is  of  the  earth,  i.  e.,  John  himself. 
He  that  cometh  from  heaven,  i.  e.,  Jesus. 
32.   Compare  vcr.   11.     JSro  man. 


JOHN. 


187 


is  above  all :  he  that  is  of  the 
earth  is  earthly,  and  speaketh  of 
the  earth :  he  that  cometh  from 
heaven  is  above  all. 

32  And  what  he  hath  seen  and 
heard,  that  he  testifieth ;  and  no 
man  receiveth  his  testimony. 

33  He  that  hath  received  his 
testimony  hath  set  to  his  seal  that 
God  is  true. 

34  For  he  whom  God  hath  sent 
speaketh  the  words  of  G-od :  for 
(rod  giveth  not  the  Spirit  by  mea- 
sure wito  him. 

35  The  Father  loveth  the  Son, 
and  hath  given  all  things  into  his 
hand. 

36  He  that  believeth  on  the 
Son  hath  everlasting  life  :  and  he 
that  believeth  not  the  Son  shall 
not  see  life  ;  but  the  wrath  of  God 
abideth  on  him. 

CHAPTER  IV. 

WHEN  therefore  the  Lord 
knew  how  the  Pharisees  had 
heard  that  Jesus  made  and  bap- 
tized more  disciples  than  John, 

2  (Though  Jesus  himself  bap- 
tized not,  but  his  disciples,) 

3  He  left  Judea,  and  departed 
again  into  Galilee. 

Hyperbolic,  as  often,  for  "  scarcely  any 


man." 33.  Hath  set  to  his  seal.    Or, 

"  hath  affixed  his  seal,"  i.  e.,  hath  clearly 
shown  his  own  testimony. 

IV. — 4.  Samaria.     See  Luke  ix.  52. 

5.  Sychar.    The  same  as  Shechem, 

Gen.  xxxvii.  12-14.  It  is  situated  in 
the  very  centre  of  Palestine,  between 
Mounts  Gerizim  and  Ebal,  in  a  narrow 
vale  running  east  and  west,  a  short  dis- 
tance west  of  the  large  and  fertile  plain 
El  Mukhna.  Parcel  of  ground,  dec.  Com- 
pare Gen.  xxxiii.  19  and  Josh.  xxiv.  32. 
5.  Jacob's  well.     The  well  is  still 


4  And  he  must  needs  go 
through  Samaria. 

5  Then  cometh  he  to  a  city  of 
Samaria,  which  is  called  Sychar, 
near  to  the  parcel  of  ground  that 
Jacob  gave  to  his  son  Joseph. 

6  Now  Jacob's  well  was  there. 
Jesus  therefore,  being  wearied 
with  his  journey,  sat  thus  on  the 
well  :  and  it  was  about  the  sixth 
hour. 

7  There  cometh  a  woman  of 
Samaria  to  draw  water  :  Jesus 
saith  unto  her,  Give  me  to  drink. 

8  (For  his  disciples  were  gone 
away  unto  the  city  to  buy  meat.) 

9  Then  saith  the  woman  of  Sa- 
maria unto  him,  How  is  it  that 
thou,  being  a  Jew,  askest  drink  of 
me,  which  am  a  woman  of  Sama- 
ria ?  for  the  Jews  have  no  dealings 
with  the  Samaritans. 

10  Jesus  answered  and  said 
unto  her,  If  thou  knewest  the 
gift  of  G-od,  and  who  it  is  that 
saith  to  thee,  Give  me  to  drink; 
thou  wouldest  have  asked  of  him, 
and  he  would  have  given  thee 
living  water. 

11  The  woman  saith  unto  him, 
Sir,  thou  hast  nothing  to  draw 
with,  and  the  well  is  deep  :  from 


shown  at  the  northern  end  of  the  plain 
El  Mukhna.    Sixth  hour,  i.  e.,  noon. 

8.  Unto  the  city.  The  present  town  of 
Nablous,  which  is  supposed  to  occupy 
the  site  of  Sychar  or  Shechem,  is  distant 
about  one  mile  and  a  half  from  the  well. 
Perhaps  a  superstitious  feeling  led  the 
inhabitants  to  go  thus  far  for  water. 

9.  For  the  Jews  have  no  dealings  with 
the  Samaritans.     The  words,  not  of  the 

woman,  but  of  the  Evangelist. 10. 

The  gift  of  God.     That  highest  of  all 

gifts,  salvation. 11.  Deep.    The  well 

is  at  present  about  80  feet  deep. 


188 


JOHN. 


whence  then  hast  thou  that  living 
water  ? 

12  Art  thou  greater  than  our 
father  Jacob,  which  gave  us  the 
well,  and  drank  thereof  himself, 
and  his  children,  and  his  cattle  ? 

13  Jesus  answered  and  said 
unto  her,  Whosoever  drinketh  of 
this  water  shall  thirst  again  : 

14  But  whosoever  drinketh  of 
the  water  that  I  shall  give  him 
shall  never  thirst ;  but  the  water 
that  I  shall  give  him  shall  be  in 
him  a  well  of  water  springing  up 
into  everlasting  life. 

15  The  woman  saith  unto  him, 
Sir,  give  me  this  water,  that  I 
thirst  not,  neither  come  hither  to 
draw. 

16  Jesus  saith  unto  her,  Go, 
call  thy  husband,  and  come  hith- 
er. 

17  The  woman  answered  and 
said,  I  have  no  husband.  Jesus 
said  unto  her,  Thou  hast  well  said, 
I  have  no  husband  : 

18  For  thou  hast  had  five  hus- 
bands; and  he  whom  thou  now 
hast  is  not  thy  husband  :  in  that 
saidst  thou  truly. 

19  The  woman  saith  unto  him. 
Sir,  I  perceive  that  thou  art  a 
prophet. 

20  Our  fathers  worshipped  in 

14.  Into  everlasting  life.  Rather,  "  to 
everlasting  life."  The  woman  may  have 
supposed  that  our  Saviour  merely  meant 
"  for  ever."  Her  reply  shows  she  had 
not  yet  discovered  his  spiritual  meaning. 

20.  The  woman  turns  off  the  edge  of 

Christ's  personal  rebuke  by  introducing 
the  great  question  of  national  religious 
controversy.  In  this  mountain,  i.  e., 
Mount  Gerizim,  on  which  the  Samaritans 
had  built  their  temple.  Jacob's  well 
was  just  at  the  northeast  corner  of  the 
mountain,  where  it  meets  the  plain. 


this  mountain;  and  ye  say,  that 
in  Jerusalem  is  the  place  where 
men  ought  to  worship. 

21  Jesus  saith  unto  her,  Wo- 
man, believe  me,  the  hour  cometh, 
when  ye  shall  neither  in  this 
mountain,  nor  yet  at  Jerusalem, 
worship  the  Father. 

22  Ye  worship  ye  know  not 
what :  we  know  what  we  worship ; 
for  salvation  is  of  the  Jews. 

23  But  the  hour  cometh,  and 
now  is,  when  the  true  worshippers 
shall  worship  the  Father  in  spirit 
and  in  truth  :  for  the  Father  seek- 
eth  such  to  worship  him. 

24  God  is  a  Spirit :  and  they 
that  worship  him  must  worship 
him  in  spirit  and  in  truth. 

25  The  woman  saith  unto  him, 
I  know  that  Messias  cometh, 
which  is  called  Christ :  when  he 
is  come,  he  will  tell  us  all  things. 

26  Jesus  saith  unto  her,  I  that 
speak  unto  thee  am  he. 

27  T  And  upon  this  came  his 
disciples,  and  marvelled  that  he 
talked  with  the  woman  :  yet  no 
man  said,  What  seekest  thou  ?  or, 
Why  talkest  thou  with  her  ? 

28  The  woman  then  left  her 
waterpot,  and  went  her  way  into 
the  city,  and  saith  to  the  men, 

29  Come,  see  a  man,  which  told 

22.  Salvation  is  of  the  Jews.  They  were 
the  depository  of  God's  truth  regarding 
salvation,  and  from  among  them  was  to 

come  the  personal  Saviour. 23.  In 

spirit  and  in  truth,  i.  e.,  by  a  spiritual 
worship  which  is  the  only  true  worship. 

25.  Messias.     See  chap.  i.  41. 

27.  Marvelled,  because  he  appeared  in 
intimate  colloquy  with  a  despised  Sa- 
maritan.  29.  Is  not  this  the  Christ  ? 

Rather,    "  Is  this   the   Christ?"     The 
phrase   is  one  which  shows  doubt,  in-» 
clining  against  the  proposition  ;   as  if 


JOHN. 


189 


me  all  things  that  ever  I  did  :  is 
not  this  the  Christ  ? 

30  Then  they  went  out  of  the 
city,  and  came  unto  him. 

31  TT  In  the  mean  while  his 
disciples  prayed  him,  sayiDg,  Mas- 
ter, eat. 

32  But  he  said  unto  them,  I 
have  meat  to  eat  that  ye  know 
not  of. 

33  Therefore  said  the  disciples 
one  to  another,  Hath  any  man 
brought  him  aught  to  eat  ? 

34  Jesus  saith  unto  them,  My 
meat  is  to  do  the  will  of  him 
that  sent  me,  and  to  finish  his 
work. 

35  Say  not  ye,  There  are  yet 
four  months,  and  then  cometh 
harvest  ?  behold,  I  say  unto  you, 
Lift  up  your  eyes,  and  look  on 
the  fields ;  for  they  are  white  al- 
ready to  harvest. 

36  And  he  that  reapeth  re- 
ceiveth  wages,  and  gathereth  fruit 
unto  life  eternal :  that  both  he 
that  soweth  and  he  that  reapeth 
may  rejoice  together. 

37  And  herein  is  that  saying 
true,  One  soweth,  and  another 
reapeth. 

38  I  sent  you  to  reap  that 
whereon  ye  bestowed  no  labour  : 

she  had  said,  "  This  one  almost  seems 
to  be  the   promised  Christ,  but   yet  it 

cannot  be  he." 33.  The  disciples  do 

not  understand  Christ's  spiritual  refer- 
ence. It  must  be  remembered  that  they 
had  but  lately  become  disciples,  and 
were  still  very  much  unprepared  to  ap- 
preciate their  Master. 35.  As  the 

harvest  in  Palestine  begins  in  April,  the 
events  described  in  this  chapter  must 
have  occurred  in  December  or  January. 
On  the  fields,  i.  e.,  the  spiritual^  fields, 
as  seen  in  this  woman  so  ready  to  talk 
upon  religious  matters. 36.  The  sow- 


other  men  laboured,  and  ye  are 
entered  into  their  labours. 

39  "IF  And  many  of  the  Samari- 
tans of  that  city  believed  on  him 
for  the  saying  of  the  woman, 
which  testified,  He  told  me  all 
that  ever  I  did. 

40  So  when  the  Samaritans 
were  come  unto  him,  they  be- 
sought him  that  he  would  tarry 
with  them  :  and  he  abode  there 
two  days. 

41  And  many  more  believed 
because  of  his  own  word  ; 

42  And  said  unto  the  woman, 
Now  we  believe,  not  because  of 
thy  saying :  for  we  have  heard 
htm  ourselves,  and  know  that  this 
is  indeed  the  Christ,  the  Saviour 
of  the  world. 

43  *[  Now  after  two  days  he 
departed  thence,  and  went  into 
Galilee. 

44  For  Jesus  himself  testified, 
that  a  prophet  hath  no  honour  in 
his  own  country. 

45  Then  when  he  was  come 
into  Galilee,  the  Galileans  receiv- 
ed him,  having  seen  all  the  things 
that  he  did  at  Jerusalem  at  the 
feast :  for  they  also  went  unto  the 
feast. 

46  So   Jesus  came  again  into 

er  of  the  truth  among  the  Samaritans 
may  be  the  Books  of  Moses  which  they 
had  and  believed  in,  or  it  may  be  Christ 
himself.     The  reapers  were  the  apostles 

(Acts  viii.  14). 37.   Herein  is  that 

saying  true.     Rather,  "  herein  is  shown 

the  true  saying." 44.  Jesus  desired 

to  go  into  that  country  where  he  was 
likely  to  have  least  outward  honour  paid 
him.  He  always  avoided  creating  dis- 
turbances which  might  have  a  polit- 
ical bearing.     His  kingdom  was  not  of 

this  world. 46.  Nobleman.    Rather, 

"  court-retainer  "  of  Herod  Antipas. 


190 


JOHN. 


Cana  of  Galilee,  where  lie  made 
the  water  wine.  And  there  was 
a  certain  nobleman,  whose  son  was 
sick  at  Capernaum. 

47  When  he  heard  that  Jesus 
was  come  out  of  Judea  into  Gali- 
lee, he  went  unto  him,  and  be- 
sought him  that  he  would  come 
down,  and  heal  his  son :  for  he 
was  at  the  point  of  death. 

48  Then  said  Jesus  unto  him, 
Except  ye  see  signs  and  wonders, 
ye  will  not  believe. 

49  The  nobleman  saith  unto 
him,  Sir,  come  down  ere  my  child 
die. 

50  Jesus  saith  unto  him,  Go 
thy  way ;  thy  son  liveth.  And 
the  man  believed  the  word  that 
Jesus  had  spoken  unto  him,  and 
he  went  his  way. 

51  And  as  he  was  now  going 
down,  his  servants  met  him,  and 
told  him,  saying,  Thy  son  liveth. 

52  Then  inquired  he  of  them 
the  hour  when  he  began  to  amend. 
And  they  said  unto  him,  Yester- 


49.  The  nobleman's  reply  showed  he 
had  faith  without  seeing  a  miracle.  Thus 
his  faith  was  tried  and  proved  strong. 

52.  Seventh  hour.  About  one  o'clock 

in  the  afternoon. 53.  Believed  fully 

in  Jesus  as  the  Messiah.  His  former 
faith  (ver.  50)  was  faith  in  his  power  to 
heal  his  son.  'This  faith  was  in  his  whole 

person  and  mission. 54.  The  miracle 

of  the  wine  had  been  done  on  arriving 
in  Galilee  from  Jerusalem  on  a  previous 
occasion.  This  miracle  was  done  at  a 
like  time.  This  is  all  the  verse  seems 
to  mean.  It  is  as  much  as  to  say,  that 
Christ's  career  of  wonders  in  Galilee  had 
but  begun. 

V.— 1.  A  feast.  Probably  the  Pass- 
over. See  Robinson's  excellent  argu- 
ments in  the  appendix  to  his  "Harmony." 

2,  By  the  sheep  market.     The  word 

"market"  is  inserted  by  our  translators. 


day  at  the  seventh  hour  the  fever 
left  him. 

53  So  the  father  knew  that  it 
was  at  the  same  hour,  in  the  which 
Jesus  said  unto  him,  Thy  son  liv- 
eth :  and  himself  believed,  and  his 
whole  house. 

54  This  is  again  the  second 
miracle  that  Jesus  did,  when  he 
was  come  out  of  Judea  into  Gali- 
lee. 

CHAPTER  V. 

AFTER  this  there  was  a  feast 
of  the  Jews;  and  Jesus  went 
up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem 
by  the  sheep  market  a  pool,  which 
is  called  in  the  Hebrew  tongue 
Bethesda,  having  five  porches. 

3  In  these  lay  a  great  multi- 
tude of  impotent  folk,  of  blind, 
halt,  withered,  waiting  for  the 
moving  of  the  water. 

4  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and 

More  probably  the  word  "gate  "  should 
be  inserted,  thus,  "  by  the  sheep  gate." 
Compai-e  Nehem.  iii.  1,  32,  and  xii.  39. 
Bethesda.  Syriac  for  "  house  of  mer- 
cy." There  was  probably  a  hospital, 
built  around  the  pool.  Porches.  Cover- 
ed recesses  at  the  side  of  the  pool. 

4.  An  angel.  One  of  God's  messengers, 
either  intelligent  or  not.  The  name 
might  be  used  for  either.  I  am  inclined 
to  think  an  angel,  in  the  usual  sense,  is 
meant,  and  that  God  saw  fit  to  make 
this  hospital  the  scene  for  a  time  of  a 
supernatural  exhibition  of  his  power, 
as  typical  of  that  spiritual  fountain 
opened  for  sin  in  His  Son.  The  angel 
may  not  have  been  visible,  as  is  suggest- 
ed by  the  language  of  the  7th  verse, 
where,  if  the  angel  had  been  visible,  we 
should*have  expected  "  I  have  no  man, 
when  the  angel  comes,  &c."    The  sight 


JOHN. 


191 


troubled  the  water:  whosoever 
then  first  after  the  troubling  of 
the  water  stepped  in  was  made 
whole  of  whatsoever  disease  he 
had. 

5  And  a  certain  man  was  there, 
which  had  an  infirmity  thirty  and 
eight  years. 

6  When  Jesus  saw  him  lie,  and 
knew  that  he  had  been  now  a 
long  time  in  that  case.,  he  saith 
unto  him,  "\Vilt  thou  be  made 
whole  ? 

7  The  impotent  man  answered 
him,  Sir,  I  have  no  man,  when 
the  water  is  troubled,  to  put  me 
into  the  pool:  but  while  I  am 
coming,  another  steppeth  down 
before  me. 

8  Jesus  saith  unto  him,  Rise, 
take  up  thy  bed,  and  walk. 

9  And  immediately  the  man 
was  made  whole,  and  took  up  his 
bed,  and  walked  :  and  on  the  same 
day  was  the  sabbath. 

10  1"  The  Jews  therefore  said 
unto  him  that  was  cured,  It  is 
the  sabbath  day  :  it  is  not  lawful 
for  thee  to  carry  thy  bed. 

11  He  answered  them,  He  that 
made  me  whole,  the  same  said 
unto  me,  Take  up  thy  bed,  and 
walk. 

12  Then  asked  they  him,  "What 

of  the  troubled  water  seems  to  have  been 
the  first  intimation  of  the  periodical 
power  conferred  upon  the  water.  The 
fact  that  only  one  was  healed  on  each 
occasion  must  have  struck  the  Jews  as 
strange,  and  yet,  arguing  from  the  un- 
belief of  man,  we  may  suppose  the  Jews 
not  to  have  recognised  a  divine  inter- 
position  in  the   matter. 9.  On   the 

same  day  teas  the  sabbath.  Equivalent 
to  "the  same  day  was  the  sabbath." 
The  word  is  used  in  its  primitive  mean- 
ing of  "rest,"  viz.,  "on  the  same  day 


man  is  that  which  said  unto  thee, 
Take  up  thy  bed,  and  walk  ? 

13  And  he  that  was  healed 
wist  not  who  it  was :  for  Jesus 
had  conveyed  himself  away,  a 
multitude  being  in  that  place. 

14  Afterward  Jesus  findeth 
him  in  the  temple,  and  said  unto 
him,  Behold,  thou  art  made 
whole  :  sin  no  more,  lest  a  worse 
thing  come  unto  thee. 

15  The  man  departed,  and  told 
the  Jews  that  it  was  Jesus,  which 
had  made  him  whole. 

16  And  therefore  did  the  Jews 
persecute  Jesus,  and  sought  to 
slay  him,  because  he  had  done 
these  things  on  the  sabbath  day. 

17  II  But  Jesus  answered  them, 
My  Father  worketh  hitherto,  and 
I  work. 

18  Therefore  the  Jews  sought 
the  more  to  kill  him,  because  he 
not  only  had  broken  the  sabbath, 
but  said  also  that  God  was  his 
Father,  making  himself  equal 
with  God. 

19  Then  answered  Jesus  and 
said  unto  them,  Verily,  verily,  I 
say  unto  you,  The  Son  can  do 
nothing  of  himself,  but  what  he 
seeth  the  Father  do :  for  what 
things  soever  he  doeth,  these  also 
doeth  the  Son  likewise. 


was    the   Rest."- 


-14.  Lest    a    worse 


thing  come  unto  thee.  These  words  may 
refer  (though  they  do  not  necessarily  so 
refer)  to  the  fact  tfhat  vice  had  brought 
on  his  crippled  condition.  If  they  do 
not  so  refer,  our  Saviour  may  be  suppo- 
sed to  mean,  "Turn  now  from  your  sins, 
for,  if  you  persist  in  sin,  you  will  come 
to  a  far  worse  condition  than  such  bodily 
ailment  as  this  from  which  I  have  releas- 
ed you." 18.  Making  himself  equal 

ivith  God.  The  Jews  saw  that  Jesus 
spoke  of  God  as  his  Father  in  a  far  dif- 


192 


JOHN. 


20  For  the  Father  loveth  the 
Son,  and  sheweth  him  all  things 
that  himself  doeth  :  and  he  will 
shew  him  greater  works  than 
these,  that  ye  may  marvel. 

21  For  as  the  Father  raiseth 
up  the  dead,  and  quickeneth  them  ; 
even  so  the  Son  quickeneth  whom 
he  will. 

22  For  the  Father  judgeth  no 
man,  but  hath  committed  all  judg- 
ment unto  the  Son  : 

23  That  all  men  should  honour 
the  Son,  even  as  they  honour  the 
Father.  He  that  honoureth  not 
the  Son  honoureth  not  the  Father 
which  hath  sent  him. 

24  Verily,  verily,  I  say  unto 
you,  He  that  heareth  my  word, 
and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and 
shall  not  come  into  condemnation ; 
but  is  passed  from  death  unto  life. 

25  Verily,  verily,  I  say  unto 
you,  The  hour  is  coming,  and  now 
is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God :  and  they 
that  hear  shall  live. 

26  For  as  the  Father  hath  life 
in  himself;  so  hath  he  given  to 
the  Son  to  have  life  in  himself ; 

27  And  hath  given  him  autho- 
rity to  execute  judgment  also,  be- 
cause he  is  the  Son  of  man. 

28  Marvel  not  at  this  :  for  the 


ferent  way  from  that  in  which  Jews 

called  God  their  Father. 22.    For 

the  Father  judgeth  no  man.  This  "  for" 
seems  to  have  the  same  relation  to 
verse  20,  as  the  "for"  in  ver.  21  does; 
thus,  "The  Father  loves  the  Son,  for 


vv.  21 

vv.  22 


24,  25,  26 
27 


hour  is  coming,  in  the  which  all 
that  are  in  the  graves  shall  hear 
his  voice, 

29  And  shall  come  forth ;  they 
that  have  done  good,  unto  the  re- 
surrection of  life ;  and  they  that 
have  done  evil,  unto  the  resurrec- 
tion of  damnation. 

30  I  can  of  mine  own  self  do 
nothing :  as  I  hear,  I  judge :  and 
my  judgment  is  just;  because  I 
seek  not  mine  own  will,  but  the 
will  of  the  Father  which  hath 
sent  me. 

31  If  I  bear  witness  of  myself, 
my  witness  is  not  true. 

32  %  There  is  another  that 
beareth  witness  of  me ;  and  I  know 
that  the  witness  which  he  witnes- 
seth  of  me  is  true. 

33  Ye  sent  unto  John,  and  he 
bare  witness  unto  the  truth. 

34  But  I  receive  not  testimony 
from  man :  but  these  things  I 
say,  that  ye  might  be  saved. 

35  He  was  a  burning  and  a 
shining  light :  and  ye  were  willing 
for  a  season  to  rejoice  in  his  light. 

36  %  But  I  have  greater  wit- 
ness than  that  of  John :  for  the 
works  which  the  Father  hath  giv- 
en me  to  finish,  the  same  works 
that  I  do,  bear  witness  of  me, 
that  the  Father  hath  sent  me. 

37  And   the    Father   himself, 

1st,  he  shows  him  all  his  power,  even  to 
the  raising  of  the  physically  and  spiritu- 
ally dead,  and   2dly,  he  has  committed 

all  judgment  to  him." 25.  Tlie  dead. 

Both  physically  and  spiritually.  Verses 
21-30  involve  a  double  parallelism, thus : 

28,  29  (of  the  resurrection). 
30     (of  the  judgment). 


-33.  John  the  Baptist. 35.   A    "the   burning  and  shining  light." 


burning  and  a  shining  light.     Rather,    37.  I  would  suggest  the  following  con- 


JOHN. 


193 


which  hath  sent  me,  hath  borne 
witness  of  me.  Ye  have  neither 
heard  his  voice  at  any  time,  nor 
seen  his  shape. 

38  And  ye  have  not  his  word 
abiding  in  you  :  for  whom  he  hath 
sent,  him  ye  believe  not. 

39  %  Search  the  Scriptures ; 
for  in  them  ye  think  ye  have  eter- 
nal life  :  and  they  are  they  which 
testify  of  me. 

40  And  ye  will  not  come  to 
me,  that  ye  might  have  life. 

41  I  receive  not  honour  from 
men. 

42  But  I  know  you,  that  ye 
have  not  the  love  of  God  in  you. 

43  I  am  come  in  my  Father's 
name,  and  ye  receive  me  not :  if 
another  shall  come  in  his  own 
name,  him  ye  will  receive. 

44  How  can  ye  believe,  which 
receive  honour  one  of  another, 
and  seek  not  the  honour  that 
cometh  from  God  only  ? 

45  Do   not   think  that  I  will 

_ % 

nection  of  thought:  "  The  Father  hath 
borne  witness  of  me,  but  by  your  rejec- 
tion of  me  his  Son  (who  am  the  Word 
and  the  express  Image  of  His  person), 
you  show  that  you  never  recognized  the 
Father's  voice  or  form,   or  understood 

his  revealed  truth." 39.  Search  the 

Scriptures.  Better  as  the  indicative, 
thus,  "  Ye  search  the  Scriptures .  .  .  and 
they  testify  of  me,  and  yet  ye  will  not 


-41 .  The  honour  which 


come  to  me.  - 
I  ought  to  receive  from  you,  as  men  to 
whom  I  come  in  mercy,  I  do  not  re- 
ceive.  43.  If   another  shall    come. 

Rather,  "  if  another  may  come."  The 
words  point  rather  to  their  frame  of 
mind  than  any  particular  event.  They 
were  ready  to  receive  any  one  who  would 
flatter  their  prejudices,  even  if  he  should 
come  without  testimony,  while  the  Mes- 
siah of  the  prophets  and  types,  the  Mesr 
siah  of  miracles  and  truth,  they  would 
9 


accuse  you  to  the  Father  :  there 
is  one  that  accuseth  you,  even  Mo- 
ses, in  whom  ye  trust. 

46  For  had  ye  believed  Moses, 
ye  would  have  believed  me :  for 
he  wrote  of  me. 

47  But  if  ye  believe  not  his 
writings,  how  shall  ye  believe  my 
words  ? 

CHAPTER  VI. 

AFTER    these    things    Jesus 
went  over  the  sea  of  Galilee, 
which  is  the  sea  of  Tiberias. 

2  And  a  great  multitude  fol- 
lowed him,  because  they  saw  his 
miracles  which  he  did  on  them 
that  were  diseased. 

3  And  Jesus  went  up  into  a 
mountain,  and  there  he  sat  with 
his  disciples. 

4  And  the  passover,  a  feast  of 
the  Jews,  was  nigh. 

5  ®[  When  Jesus  then  lifted 
up  his  eyes,  and  saw  a  great  corn- 
reject,  because  of  the  self-renunciation 
he  inculcated. 

VI. — 1.  After  these  things.  If  the 
feast  in  chapter  v.  1  be  the  Passover, 
then  the  events  of  this  chapter  occurred 
a  year  later  than  those  of  the  preceding 
chapter,  as  we  see  by  ver.  4  that  another 
Passover  season  had  arrived.  Sea  of 
Galilee  .  .  .  sea  of  Tiberias.  See  Matt, 
iv.  13.  It  was  called  the  sea  of  Tiberias 
from  the  town  on  its  west  shore,  built  by 
Herod  Antipas,  and  named  after  the 
Roman  emperor  Tiberius.  This  town, 
after  the  destruction  of  Jerusalem,  was 
the  seat  of  a  celebrated  Jewish  academy. 
The  modern  town  was  sadly  shattered 
by  a  fearful  earthquake  in  1837.  Went 
over,  i.  e.,  to  the  northeast  coast  of  the 
sea  near  Bethsaida  (Julias).      See  Luke 

ix.    10. 3.   A   mountain.       Rather 

"the  mountain  region."    For  the  nar- 
rative that  ensues,  compare  the  account 


194 


JOHN. 


pany  come  unto  him,  he  saith  un- 
to Philip,  Whence  shall  we  buy 
bread,  that  these  may  eat  ? 

6  And  this  he  said  to  prove 
him :  for  he  himself  knew  what  he 
would  do. 

7  Philip  answered  him,  Two 
hundred  pennyworth  of  bread  is 
not  sufficient  for  them,  that  every 
one  of  them  may  take  a  little. 

8  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto 
him, 

9  There  is  a  lad  here,  which 
hath  five  barley  loaves,  and  two 
small  fishes  :  but  what  are  they 
among  so  many  ? 

10  And  Jesus  said,  Make  the 
men  sit  down.  Now  there  was 
much  grass  in  the  place.  So  the 
men  sat  down,  in  number  about 
five  thousand.  * 

11  And  Jesus  took  the  loaves ; 
and  when  he  had  given  thanks,  he 
distributed  to  the  disciples,  and 
the  disciples  to  them  that  were 
set  down;  and  likewise  of  the 
fishes  as  much  as  they  would. 

12  When  they  were  filled,  he 
said  unto  his  disciples,  Gather  up 
the  fragments  that  remain,  that 
nothing  be  lost. 

13  Therefore  they  gathered 
them  together,  and  filled  twelve 
baskets  with  the  fragments  of  the 
five  barley  loaves,  which  remained 


in  Matt,  xiv.,  Mark  vi.,  and  Luke  ix. 

7.  Two  hundred  pennyworth.  The  Roman 
penny  being  about  fourteen  cents,  two 
hundred  pennies  would  be  twenty-eight 
dollars.  At  our  present  prices  of  bread 
in  this  country,  this  amount  expended 
in  bread  would  give  only  one  ordinary 
baker's  loaf  to  twenty-three  persons  in 
an  even  distribution  among  five  thou- 
sand.   Prices  were  doubtless  much  less 


over  and   above  unto  them  that 
had  eaten. 

14  Then  those  men,  when  they 
had  seen  the  miracle  that  Jesus 
did,  said,  This  is  of  a  truth  that 
Prophet  that  should  come  into 
the  world. 

15  T  When  Jesus  therefore 
perceived  that  they  would  come 
and  take  him  by  force,  to  make 
him  a  king,  he  departed  again  in- 
to a  mountain  himself  alone. 

16  And  when  even  was  now 
come,  his  disciples  went  down  un- 
to the  sea, 

17  And  entered  into  a  ship, 
and  went  over  the  sea  toward 
Capernaum.  And  it  was  now- 
dark,  and  Jesus  was  not  come  to 
them. 

18  And  the  sea  arose  by  reason 
of  a  great  wind  that  blew. 

19  So  when  they  had  rowed 
about  five  and  twenty  or  thirty 
furlongs,  they  see  Jesus  walking 
on  the  sea,  and  drawing  nigh  unto 
the  ship  :  and  they  were  afraid. 

20  But  he  saith  unto  them,  It 
is  I ;  be  not  afraid. 

21  Then  they  willingly  receiv- 
ed him  into  the  ship  :  and  imme- 
diately the  ship  was  at  the  land 
whither  they  went. 

22  f  The  day  following,  when 
the  people,  which  stood  on  the 
other   side  of  the   sea,  saw  that 


(when  we  consider  the  greater  value  of 
coin  there)  in  Palestine  eighteen  hundred 

years  ago. 14.  Tliat  Prophet.     See 

chapter    i.    21. 15.    A    mountain. 

Rather  "the  mountain  region." 16. 

See  notes  on  Matt.  xiv.  for  this  context. 

22.    The  people,  which   stood,  &c. 

These  were  some  of  the  five  thousand, 
who  found  it  too  late  to  walk  around  the 
head  of  the  lake  the  night  before,  after 


JOHN. 


195 


there  was  none  other  boat  there, 
save  that  one  whereinto  his  disci- 
ples were  entered,  and  that  Jesus 
went  not  with  his  disciples  into 
the  boat,  but  that  his  disciples 
were  gone  away  alone  ; 

23  Howbeit  there  came  other 
boats  from  Tiberias  nigh  unto  the 
place  where  they  did  eat  bread, 
after  that  the  Lord  had  given 
thanks : 

24  When  the  people  therefore 
saw  that  Jesus  was  not  there, 
neither  his  disciples,  they  also 
took  shipping,  and  came  to  Caper- 
naum, seeking  for  Jesus. 

25  And  when  they  had  found 
him  on  the  other  side  of  the  sea, 
they  said  unto  him,  Rabbi,  when 
earnest  thou  hither  ? 

26  Jesus  answered  them  and 
said,  Verily,  verily,  I  say  unto 
you,  Ye  seek  me,  not  because  ye 
saw  the  miracles,  but  because  ye 
did  eat  of  the  loaves,  and  were 
filled. 

27  Labour  not  for  the  meat 
which  perisheth,  but  for  that  meat 
which  endureth  unto  everlasting 
life,  which  the  Son  of  man  shall 
give  unto  you  :  for  him  hath  God 
the  Father  sealed. 

the  miracle,  and  had  remained  therefore 
on  the  east  side.  Saw  that  there  zvas,  &%c. 
A  more  literal  participial  rendering 
brings  out  the  tenses  better,  thus  :  "the 
people  which  stood  on  the  other  side  of 
the  sea  having  seen  that  there  was  no 
other  boat  there  save  that  one  whereinto 

his  disciples  entered,  &c." 24.  Took 

shipping.  They  embarked  in  the  boats 
that  had  come  over  from  Tiberias  since 
the  evening  previous — the  boats  men- 
tioned in  ver.  23. 27.  Sealed.     By 

prophecy,  miracle,  life,  and  doctrine. 


28.  T/ie  works  of  God,  i.  e.,  the  works 
which  are  right  in  God's  sight. 31. 


28  Then  said  they  unto  him, 
What  shall  we  do,  that  we  might 
work  the  works  of  God  ? 

29  Jesus  answered  and  said 
unto  them,  This  is  the  work  of 
God,  that  ye  believe  on  him  whom 
he  hath  sent. 

30  They  said  therefore  unto 
him,  What  sign  shewest  thou  then, 
that  we  may  see,  and  believe  thee  ? 
what  dost  thou  work  ? 

31  Our  fathers  did  eat  manna 
in  the  desert ;  as  it  is  written, 
He  gave  them  bread  from  heaven 
to  eat. 

32  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you, 
Moses  gave  you  not  that  bread 
from  heaven  ;  but  my  Father  giv- 
eth  you  the  true  bread  from 
heaven. 

33  For  the  bread  of  God  is  he 
which  cometh  down  from  heaven, 
and  giveth  life  unto  the  world. 

34  Then  said  they  unto  him, 
Lord,  evermore  give  us  this  bread. 

35  And  Jesus  said  unto  them, 
I  am  the  bread  of  life  :  he  that 
cometh  to  me  shall  never  hunger ; 
and  he  that  believeth  on  me  shall 
never  thirst. 

36  But  I  said  unto  you,  That 


24.- 


-32.  Tftat  bread 


Psalm  lxxviii 
from  heaven.  Rather,  "  the  bread  from 
heaven,"  called  in  the  next  clause  "  the 
true  bread  from  heaven."  David  called 
the  manna  the  "  bread  from  heaven," 
but  it  was  only  so  in  a  subordinate  sense. 
In  the  highest  sense  it  only  typified  the 

bread  from   heaven. 33.  He   which 

cometh  down.  Rather,  "  that  which 
cometh  down."  Christ  was  the  bread, 
but  as  yet  he  had  not  declared  this 
35. 35.  /  am  the 


See  ver. 


as 
truth. 

bread.  Here  Jesus  first  makes  known 
that  he  is  the*  bread.  The  "I"  is  em- 
phatic.  36.  Also.    Rather  "both." 


196 


JOHN. 


ye  also  have  seen  me,  and  believe 
not. 

37  All  that  the  Father  giveth 
me  shall  come  to  me ;  and  him  that 
cometh  to  me  I  will  in  no  wise 
cast  out. 

38  For  I  came  down  from 
heaven,  not  to  do  mine  own  will, 
but  the  will  of  him  that  sent  me. 

39  And  this  is  the  Father's  will 
which  hath  sent  me,  that  of  all 
which  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it  up 
again  at  the  last  day. 

40  And  this  is  the  will  of  him 
that  sent  me,  that  every  one  which 
seeth  the  Son,  and  believeth  on 
him,  may  have  everlasting  life  : 
and  I  will  raise  him  up  at  the  last 
day. 

41  The  Jews  then  murmured 
at  him,  because  he  said,  I  am  the 
bread  which  came  down  from 
heaven. 

42  And  they  said,  Is  not  this 
Jesus,  the  son  of  Joseph,  whose 
father  and  mother  we  know  ?  how 
is  it  then  that  he  saith,  I  came 
down  from  heaven  ? 

43  Jesus  therefore  answered 
and  said  unto  them,  Murmur  not 
among  yourselves. 

44  No  man  can  come  to  me, 
except  the  Father  which  hath  sent 
me  draw  him :  and  I  will  raise 
him  up  at  the  last  day. 

45  It  is  written  in  the  prophets, 
And  they  shall  be  all  taught  of 


44.  The  connection  of  these 
"Do  not  think 


43, 

verses  seems  to  be  this  : 


it  strange  that  you  cannot  appreciate 
my  words,  and  thus  murmur  at  my  dec- 
larations, for  you  have  never  allowed 
God  to  draw  you,to  the'truth,  and  no 
man  can  come  to  me  unless  he  be  thus 


God.  Every  man  therefore  that 
hath  heard,  and  hath  learned  of 
the  Father,  cometh  unto  me. 

46  Not  that  any  man  hath  seen 
the  Father,  save  he  which  is  of 
Grod,  he  hath  seen  the  Father. 

47  Verily,  verily,  I  say  unto 
you,  He  that  believeth  on  me  hath 
everlasting  life. 

48  I  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna 
in  the  wilderness,  and  are  dead. 

50  This  is  the  bread  which 
cometh  down  from  heaven,  that 
a  man  may  eat  thereof,  and  not 
die. 

51  I  am  the  living  bread  wliich 
came  down  from  heaven  :  if  any 
man  eat  of  this  bread,  he  shall 
live  for  ever :  and  the  bread  that 
I  will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world. 

52  The  Jews  therefore  strove 
among  themselves,  saying,  How 
can  this  man  give  us  his  flesh  to 
eat? 

53  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you, 
Except  ye  eat  the  flesh  of  the  Son 
of  man,  and  drink  his  blood,  ye 
have  no  life  in  you. 

54  Whoso  eateth  my  flesh,  and 
drinketh  my  blood,  hath  eternal 
life ;  and  I  will  raise  him  up  at 
the  last  day. 

55  For  my  flesh  is  meat  in- 
deed, and  my  blood  is  drink  in- 
deed. 


drawn." 
view. — 


The 
-45. 


45th  verse  confirms  this 

Isaiah    liv.    13. 48. 

Rather  "  the  bread."    The 

as  in  the  35th  verse. 

50.  Tfiis,   i.   e.,   Jesus ;    as  connected 

with  the  48th  verse. 58.  That  bread. 

Rather  u  the    bread." 60.  Hear  ity 


That  bread. 
same  words 


JOHN. 


197 


i.  e.,  hear 


it  with   satisfaction  and  ap- 
proval.  62.    WTiat  and  if.     Rather 

"What,  then,  if." 69.  That  Christ. 

Rather  "  the  Christ." 

VII. — 1.    Jewry.       The   same   word 
translated    "  Judea "  in  chapter  iv.   54. 

2.  Feast  of  tabernacles.     This  feast 

began  on  the  fifteenth  day  of  Tisri,  the 
seventh  month,  and  lasted  a  week,  du- 
ring which  the  people  lived  in  tabernacles 
or    booths,  in  commemoration  of  the 


56  He  that   eateth  my   flesh, 
and  drinketh  my  blood,  dwelleth  j 
in  me,  and  I  in  him. 

57  Ay  the  living  Father  hath 
sent  me,  and  I  live  by  the  Father  ; 
so  he  that  eateth  me,  even  he  shall 
live  by  me. 

58  This  is  that  bread  which 
came  down  from  heaven :  not  as 
your  fathers  did  eat  manna,  and 
are  dead  :  he  that  eateth  of  this 
bread  shall  live  for  ever. 

59  These  things  said  he  in  the 
synagogue,  as  he  taught  in  Ca- 
pernaum. 

60  Many  therefore  of  his  disci- 
ples, when  they  had  heard  this, 
said,  This  is  a  hard  saying  ;  who 
can  hear  it  ? 

61  When  Jesus  knew  in  him- 
self that  his  disciples  murmured 
at  it,  he  said  unto  them,  Doth  this 
offend  you  ? 

62  What  and  if  ye  shall  see  the 
Son  of  man  ascend  up  where  he 
was  before  ? 

63  It  is  the  spirit  that  quick- 
eneth  ;  the  flesh  profiteth  nothing : 
the  words  that  I  speak  unto  you, 
they  are  spirit,  and  they  are  life. 

64  But  there  are  some  of  you 
that  believe  not.  For  Jesus  knew 
from  the  beginning  who  they  were 
that  believed  not,  and  who  should 
betray  him. 


65  And  he  said,  Therefore  said 
I  unto  you,  that  no  man  can  come 
unto  me,  except  it  were  given 
unto  him  of  my  Father. 

6Q  %  From  that  time  many  of 
his  disciples  went  back,  and  walk- 
ed no  more  with  him. 

67  Then  said  Jesus  unto  the 
twelve,  Will  ye  also  go  away  ? 

68  Then  Simon  Peter  answered 
him,  Lord,  to  whom  shall  we  go  ? 
thou  hast  the  words  of  eternal  life. 

69  And  we  believe  and  are 
sure  that  thou  art  that  Christ,  the 
Son  of  the  living  God. 

70  Jesus  answered  them,  Have 
not  I  chosen  you  twelve,  and  one 
of  you  is  a  devil  ? 

71  He  spake  of  Judas  Iscariot 
the  son  of  Simon  :  for  he  it  was 
that  should  betray  him,  being  one 
of  the  twelve. 

CHAPTER  VII. 

AFTER  these  things  Jesus 
walked  in  Galilee :  for  he 
would  not  walk  in  Jewry,  because 
the  Jews  sought  to  kill  him. 

2  Now  the  Jews'  feast  of  taber- 
nacles was  at  hand. 

3  His  brethren  therefore  said 
unto  him,  Depart  hence,  and  go 
into  Judea,  that  thy  disciples  also 
may  see  the  works  that  thou  doest. 

4  For  there  is  no  man  that  doeth 

booth-living  of  their  ancestors  when 
they  left  Egypt.  See  Lev.  xxiii.  33-43, 
and  compare  Exod.  xii.  37,  where 
"  Succoth  "  means  u  booths."  This  feast 
occurred,  therefore,  six  months  after 
the  Passover,   to  wit,  in  September  or 

October. 3.  His  brethren,  i.  e.,  his 

unbelieving  relatives  according  to  the 
flesh.  See  ver.  5.  Thy  disciples. 
This  seems  to  indicate  that  Jesus  had 
many  disciples  in  Judea,  made  such  at 


198 


JOHN. 


any  thing  in  secret,  and  he  him- 
self seeketh  to  he  known  openly. 
If  thou  do  these  things,  shew  thy- 
self to  the  world. 

5  For  neither  did  his  brethren 
believe  in  him. 

6  Then  Jesus  said  unto  them, 
My  time  is  not  yet  come :  but  your 
time  is  always  ready. 

7  The  world  cannot  hate  you  ; 
but  me  it  hateth,  because  I  testify 
of  it,  that  the  works  thereof  are 
evil. 

8  Go  ye  up  unto  this  feast :  I 
go  not  up  yet  unto  this  feast;  for 
my  time  is  not  yet  full  come. 

9  When  he  had  said  these 
words  unto  them,  he  abode  still  in 
Galilee. 

10  IT  But  when  his  brethren 
were  gone  up,  then  went  he  also 
up  unto  the  feast,  not  openly,  but 
as  it  were  in  secret. 

11  Then  the  Jews  sought  him 
at  the  feast,  and  said,  Where  is 
he? 

12  And  there  was  much  mur- 
muring among  the  people  concern- 
ing him  :  for  some  said,  He  is  a 
good  man  :  others  said,  Nay ;  but 
he  deceiveth  the  people. 

1 3  Howbeit  no  man  spake  open- 
ly of  him  for  fear  of  the  Jews. 

14  T  Now  about  the  midst  of 
the  feast  Jesus  went  up  into  the 
temple,  and  taught. 

15  And  the  Jews  marvelled, 
saying,  How  knoweth  this  man 
letters,  having  never  learned  ? 


his  various  visits  to 
times  of  the  feasts. — 


Jerusalem  at  the 
-6.  My  time,  i.  e., 
of  farther  manifestation   by  immediate 

departure  to  the  feast. 17.    Will  do 

his  will.      Rather,  "  desire   to   do   his 
will." 21.  One  work.   Compare  ver. 


16  Jesus  answered  them,  and 
said,  My  doctrine  is  not  mine,  but 
his  that  sent  me. 

17  If  any  man  will  do  his  will, 
he  shall  know  of  the  doctrine, 
whether  it  be  of  God,  or  whether 
I  speak  of  myself. 

18  He  that  speaketh  of  himself 
seeketh  his  own  glory :  but  he 
that  seeketh  his  glory  that  sent 
him,  the  same  is  true,  and  no  un- 
righteousness is  in  him. 

19  Did  not  Moses  give  you  the 
law,  and  yet  none  of  you  keepeth 
the  law  ?  Why  go  ye  about  to 
kill  me  ? 

20  The  people  answered  and 
said,  Thou  hast  a  devil :  who  go- 
eth  about  to  kill  thee  ? 

21  Jesus  answered  and  said 
unto  them,  I  have  done  one  work, 
and  ye  all  marvel. 

22  Moses  therefore  gave  unto 
you  circumcision  ;  (not  because  it 
is  of  Moses,  but  of  the  fathers ;) 
and  ye  on  the  sabbath  day  cir- 
cumcise a  man.     . 

23  If  a  man  on  the  sabbath 
day  receive  circumcision,  that  the 
law  of  Moses  should  not  be  bro- 
ken ;  are  ye  angry  at  me,  because 
I  have  made  a  man  every  whit 
whole  on  the  sabbath  day  ? 

24  Judge  not  according  to  the 
appearance,  but  judge  righteous 
judgment. 

25  Then  said  some  of  them  of 
Jerusalem,  Is  not  this  he,  whom 
they  seek  to  kill  ? 

23.  Jesus  perhaps  refers  to  the  heal- 
ing of  the  impotent  man  on  the  sabbath 
day,  eighteen  months  before  (chapter  v. 
8,  9) ;  or  a  new  miracle  (not  described) 

may  be  alluded  to. 22.  Not  because. 

Rather  "sot  that."     Tlierefore.     Some 


JOHN. 


199 


26  But,  lo,  he  speaketh  boldly, 
and  they  say  nothing  unto  him. 
Do  the  rulers  know  indeed  that 
this  is  the  very  Christ  *? 

27  Howbeit  we  know  this  man 
whence  he  is  :  but  when  Christ 
cometh,  no  man  knoweth  whence 
he  is. 

28  Then  cried  Jesus  in  the 
temple  as  he  taught,  saying,  Ye 
both  know  me,  and  ye  know 
whence  I  am  :  and  I  am  not  come 
of  myself,  but  he  that  sent  me  is 
true,  whom  ye  know  not. 

29  But  I  know  him ;  for  I  am 
from  him,  and  he  hath  sent  me. 

30  Then  they  sought  to  take 
him :  but  no  man  laid  hands  on 
him,  because  his  hour  was  not  yet 
come. 

31  And  many  of  the  people  be- 
lieved on  him,  and  said,  When 
Christ  cometh,  will  he  do  more 
miracles  than  these  which  this 
man  hath  done  ? 

32  *[  The  Pharisees  heard  that 
the  people  murmured  such  things 
concerning  him ;  and  the  Phari- 
sees and  the  chief  priests  sent 
officers  to  take  him. 

33  Then  said  Jesus  unto  them, 

write  this  with  the  21st  verse,  which  ap- 
pears preferable,  thus,  "  and  ye  all  there- 
fore marvel."     The  Greek   allows  this. 

26.  Do  the  rulers,  doc.     This  is  a 

question  with  a  leaning  to  a  negative 
answer,  thus,  "Surely  the  rulers  do  not 

think   him   to  be  the   Christ." 35. 

The  dispersed  among  the  Gentiles.  The 
Jews  living  in  foreign  lands  since  the 
days  of  the  captivities  of  Israel  and 
Judah,  and  since  the  later  troubles  of 
the  Maccabean  period.  Teach  the  Gen- 
tiles.   A  bitter  speech  for  Jews  to  make. 

37.  That  great  day.     Rather  "  the 

great  day."  See  Lev.  xxiii.  36.  Allusion 
is  here  had  to  the  custom  which  prevail- 


Yet  a  little  while  am  I  with  you, 
and  then  I  go  unto  him  that  sent 
me. 

34  Ye  shall  seek  me,  and  ye 
shall  not  find  me :  and  where  I 
am,  thither  ye  cannot  come. 

35  Then  said  the  Jews  among 
themselves,  Whither  will  he  go, 
that  we  shall  not  find  him  ?  will 
he  go  unto  the  dispersed  among 
the  Gentiles,  and  teach  the  Gen- 
tiles ? 

36  What  manner  of  saying  is 
this  that  he  said,  Ye  shall  seek 
me.  and  shall  not  find  me :  and 
where  I  am,  thither  ye  cannot 
come  ? 

37  In  the  last  day,  that  great 
day  of  the  feast,  Jesus  stood  and 
cried,  saying,  If  any  man  thirst, 
let  him  come  unto  me,  and  drink. 

38  He  that  believeth  on  me,  as 
the  Scripture  hath  said,  out  of  his 
belly"  shall  flow  rivers  of  living 
water. 

39  (But  this  spake  he  of  the 
Spirit,  which  they  that  believe  on 
him  should  receive  :  for  the  Holy 
Ghost  was  not  yet  given ;  because 
that  Jesus  was  not  yet  glorified.) 

40  T  Many  of  the  people  there- 

ed  during  the  feast  of  tabernacles,  of 
having  water  brought  in  procession  from 
the  pool  of  Siloam,  and  poured  out  upon 
the  altar,  in  reference,  it  is  supposed,  to 
the  smiting  of  the  rock  by  Moses,  and 
typical  of  the  blessings  of  the  Messiah. 

38.  As  the  Scripture  hath  said.  The 

allusion  is  probably  to  Isaiah  lviri.  11, 
where  the  general  drift  of  the  words  and 
not  the  literal  exactness  must  be  con- 
sidered.  39.  The    Holy  Ghost    was 

not  yet  given.  This  is  literally,  "  the 
Holy  Ghost  was  not  yet,"  i.  e.,  He  had 
not  appeared  in  His  miraculous  gifts  to 
believers,  as  He  did  on  and  after  the 
day  of  Pentecost.       Compare  chapter 


200 


JOHN. 


fore,  when  they  heard  this  saying, 
said,  Of  a  truth  this  is  the 
Prophet. 

41  Others  said,  This  is  the 
Christ.  But  some  said,  Shall 
Christ  come  out  of  Galilee  ? 

42  Hath  not  the  Scripture  said, 
That  Christ  cometh  of  the  seed  of 
David,  and  out  of  the  town  of 
Bethlehem,  where  David  was  ? 

43  So  there  was  a  division 
among  the  people  because  of  him. 

44  And  some  of  them  would 
have  taken  him ;  hut  no  man  laid 
hands  on  him. 

•45  ^f  Then  came  the  officers  to 
the  chief  priests  and  Pharisees; 
and  they  said  unto  them,  Why 
have  ye  not  brought  him  ? 

46  The  officers  answered,  Nev- 
er man  spake  like  this  man. 

47  Then  answered  them  the 
Pharisees,  Are  ye  also  deceived  ? 

48  Have  any  of  the  rulers  or 
of  the  Pharisees  believed  on  him  ? 

49  But  this  people  who  know- 
eth  not  the  law  are  cursed. 

50  Nicodemus  saith  unto  them, 
(he  that  came  to  Jesus  by  night, 
being  one  of  them,) 

51  Doth  our  law  judge  any 
man,  before  it  hear  him,  and  know 
what  he  doeth  ? 

52  They  answered  and  said 
unto  him,  Art  thou  also  of  Gali- 
lee ?  Search,  and  look :  for  out  of 
Galilee  ariseth  no  prophet. 

xiv.    16,    xv.  26,    and   xvi.   7. 41. 

Shall  Christ  come  out  of  Galilee? 
Rather,  "  No !  for  does  Christ  (the  Mes- 
siah)  come   out   of    Galilee  ?  " 44^ 

Would  have  taken,  i.  e.,  wished  to  take. 

45.  The  officers.     See  ver.  32. 

50.  Nicodemus.     See  chapter  iii. 

VIII. — 1.  Jesus  went.  Rather,  "But 
Jesus  went."    This  is  connected  with 


53  And  every  man  went  unto 
his  own  house. 


CHAPTER  VIII. 

JESUS  went  unto  the  mount  of 
Olives. 

2  And  early  in  the  morning  he 
came  again  into  the  temple,  and 
all  the  people  came  unto  him ; 
and  he  sat  down,  and  taught  them. 

3  And  the  scribes  and  Phari- 
sees brought  unto  him  a  woman 
taken  in  adultery ;  and  when  they 
had  set  her  in  the  midst, 

4  They  say  unto  him,  Master, 
this  woman  was  taken  in  adultery, 
in  the  very  act. 

5  Now  Moses  in  the  law  com- 
manded us,  that  such  should  be 
stoned  :  but  what  sayest  thou  ? 

6  This  they  said,  tempting 
him,  that  they  might  have  to  ac- 
cuse him.  But  Jesus  stooped 
down,  and  with  his  finger  wrote 
on  the  ground,  as  though  he  heard 
them  not. 

7  So  when  they  continued  ask- 
ing him,  he  lifted  up  himself,  and 
said  unto  them,  He  that  is  with- 
out sin  among  you,  let  him  first 
cast  a  stone  at  her. 

8  And  again  he  stooped  down, 
and  wrote  on  the  ground. 

9  And  they  which  heard  it,  be- 
ing convicted  by  their  own  con- 
science, went  out  one  by  one,  be- 

the  last  verse  of  the  preceding  chapter. 

2.     Sat    down.      Jewish    teachers 

taught  in  a  sitting  posture.      Compare 

Luke  iv.   20,   21. 5.    Moses  in  the 

law.   Lev.  xx.  10. 6.  As  though  he 

heard  them  not.  This  is  a  commentary 
introduced  by  the  translators.  Perhaps 
a  better  one  would  be,  "  as  not  caring 
to  argue  with  them." 9.  Beginning 


JOHN. 


201 


ginning  at  the  eldest,  even  unto  the 
last :  and  Jesus  was  left  alone, 
and  the  woman  standing  in  the 
midst. 

10  When  Jesus  had  lifted  up 
himself,  and  saw  none  but  the 
woman,  he  said  unto  her,  Woman, 

•  where  are  those  thine  accusers? 
hath  no  man  condemned  thee  ? 

11  She  said,  No  man,  Lord. 
And  Jesus  said  unto  her,  Neither 
do  I  condemn  thee :  go,  and  sin 
no  more. 

12.  T  Then  spake  Jesus  again 
unto  them,  saying,  I  am  the  light 
of  the  world  :  he  that  followeth 
me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  life. 

13  The  Pharisees  therefore  said 
unto  him,  Thou  bearest  record 
of  thyself;  thy  record  is  not  true. 

14  Jesus  answered  and  said 
unto  them,  Though  I  bear  record 
of  myself,  yet  my  record  is  true  : 
for  I  know  whence  I  came,  and 
whither  I  go  ;  but  ye  cannot  tell 
whence  I  come,  and  whither  I  go. 

15  Ye  judge  after  the  flesh; 
I  judge  no  man. 

16  And  yet  if  I  judge,  my 
judgment  is  true :  for  I  am  not 
alone,  but  I  and  the  Father  that 
sent  me. 

17  It  is  also  written  in  your 
law,  that  the  testimony  of  two 
men  is  true. 

at  the  eldest,  even  unto  the  last.    Rather, 
"  beginning  from  the  elder  ones  unto 

the   last." 14.    But  ye  cannot  tell. 

Rather,  "but  ye  do  not  know." 17. 

In  your  late.    Deut.  xvii.  6  and  xix.  15. 

19.  If  ye  had  known  me,  ye  should 

have  known  my  Father  also.     Rather, 
"if  ye  knew  me,  ye  would  know  my 

Father  also." 20.    In  the  treasury. 

See  Mark  xii.  41.      The  treasury  was 
9* 


18  I  am  one  that  bear  witness 
I  of  myself,  and  the  Father  that 
|  sent  me  beareth  witness  of  me. 

19  Then  said  they  unto  him, 
Where  is  thy  Father  ?  Jesus  an- 
swered, Ye  neither  know  me,  nor 
my  Father  :  if  ye  had  known  me, 
ye  should  have  known  my  Father 
also. 

20  These  words  spake  Jesus  in 
the  treasury,  as  he  taught  in  the 
temple  :  and  no  man  laid  hands 
on  him  ;  for  his  hour  was  not  yet 
come. 

21  Then  said  Jesus  again  unto 
them,  I  go  my  way,  and  ye  shall 
seek  me,  and  shall  die  in  your 
sins :  whither  I  go,  ye  cannot 
come. 

22  Then  said  the  Jews,  Will 
he  kill  himself?  because  he  saith, 
Whither  I  go,  ye  cannot  come. 

23  And  he  said  unto  them,  Ye 
are  from  beneath ;  I  am  from 
above :  ye  are  of  this  world ;  I  am 
not  of  this  world. 

24  I  said  therefore  unto  you, 
that  ye  shall  die  in  your  sins :  for 
if  ye  believe  not  that  I  am  he,  ye 
shall  die  in  your  sins. 

25  t  Then  said  they  unto  him, 
Who  art  thou  ?  And  Jesus  saith 
unto  them,  Even  the  same  that  I 
said  unto  you  from  the  beginning. 

26  I  have  many  things  to  say 
and  to  judge  of  you  :  but  he  that 

probably  a  portion  of  the  Court  of  the 
Women  in  which  the  money-chests  were 
kept,  and  where  votive  or  memorial 
offerings  "were  placed.     See  Jos.  Antiq. 

19.  6.  1. 24.    That  I  am  he.    This 

should  be  simply  "  that  I  am."   See  ver. 

58. 26.  The  connection  seems  to  be 

thus  :  "I  have  much  to  say  and  to  judge 
about  you,  and  you  will  oppose  me,  but 
he  that  sent  me  is  true  nevertheless." 


2012 


JOHN. 


sent  me  is  true ;  and  I  speak  to 
the  world  those  things  which  I 
have  heard  of  him. 

27  They  understood  not  that 
he  spake  to  them  of  the  Father. 

28  Then  said  Jesus  unto  them, 
When  ye  have  lifted  up  the  Son 
of  man,  then  shall  ye  know  that  I 
am  he,  and  that  I  do  nothing  of 
myself;  but  as  my  Father  hath 
taught  me,  I  speak  these  things. 

29  And  he  that  sent  me  is 
with  me :  the  Father  hath  not 
left  me  alone ;  for  I  do  always 
those  things  that  please  him. 

30  As  he  spake  these  words, 
many  believed  on  him. 

31  Then  said  Jesus  to  those 
Jews  which  believed  on  him,  If 
ye  continue  in  my  word,  then  are 
ye  my  disciples  indeed ; 

32  And  ye  shall  know  the 
truth,  and  the  truth  shall  make 
you  free. 

33  H  They  answered  him,  We 
be  Abraham's  seed,  and  were  nev- 
er in  bondage  to  any  man  :  how 
sayest  thou,  Ye  shall  be  made 
free  ? 

34  Jesus  answered  them,  Ver- 
ily, verily,  I  say  unto  you,  Who- 
soever committeth  sin  is  the  ser- 
vant of  sin. 

35  And  the  servant  abideth 
not  in  the  house  for  ever  :  but  the 
Son  abideth  ever. 

36  If  the  Son  therefore  shall 

28.    Lifted  up.    Compare  chapter 

iii.  14.     I  am  he.    Simply  "  I  am."   See 

ver.  24. 35.    As  servants  or  slaves 

of  sin  they  could  be  bought  and  set  free. 
Once  made  sons  of  God,  by  the  Son  of 

God,  they  would  be  free  indeed. 37. 

This  Jesus  addresses  to  the  Jews  gene- 
rally, and  not  to  those  who  believed  on 
him. 41.  Fornication,  i.  e.,  spiritual 


make  you  free,  ye  shall  be  free 
indeed. 

37  I  know  that  ye  are  Abra- 
ham's seed ;  but  ye  seek  to  kill 
me,  because  my  word  hath  no 
place  in  you. 

38  I  speak  that  which  I  have 
seen  with  my  Father  :  and  ye  do  ■ 
that  which  ye  have  seen  with  your 
father. 

39  They  answered  and  said  un- 
to him,  Abraham  is  our  father. 
Jesus  saith  unto  them,  If  ye  were 
Abraham's  children,  ye  would  do 
the  works  of  Abraham. 

40  But  now  ye  seek  to  kill  me, 
a  man  that  hath  told  you  the 
truth,  which  I  have  heard  of 
God  :  this  did  not  Abraham. 

41  Ye  do  the  deeds  of  your  fa- 
ther. Then  said  they  to  him,  We 
be  not  born  of  fornication ;  we 
have  one  Father,  even  God. 

42  Jesus  said  unto  them,  If 
God  were  your  Father,  ye  would 
love  me :  for  I  proceeded  forth 
and  came  from  God ;  neither  came 
I  of  myself,  but  he  sent  me. 

43  Why  do  ye  not  understand 
my  speech  ?  even  because  ye  can- 
not hear  my  word. 

44  Ye  are  of  your  father  the 
devil,  and  the  lusts  of  your  father 
ye  will  do :  he  was  a  murderer 
from  the  beginning,  and  abode 
not  in  the  truth,  because  there  is 
no  truth  in  him.    When  he  speak- 

fornication,  which  is   idolatry. 43. 

The  emphasis  is  on"  cannot." 44. 

Ye  will  do.  It  is  your  desire  to  do. 
Abode.  Rather  "stands."  Of  his  own 
resources.  Father  of  it,  i.  e.,  of  the 
whole  business  of  lyin 


!g-- 


46.  Con- 
vincetk,  i.  e.,  "  convicteth." 48.  Sa- 
maritan. Used  as  a  word  of  reproach, 
i.  e.,  a  false  Jew. 


See  Luke  ix.  52. 


JOHN. 


203 


eth  a  lie,  he  speaketh  of  his  own : 
for  he  is  a  liar,  and  the  father  of 
it. 

45  And  because  I  tell  you  the 
truth,  ye  believe  me  not. 

46  Which  of  you  convinceth 
me  of  sin?  And  if  I  say  the 
truth,  why  do  ye  not  believe  me  ? 

47  He  that  is  of  God  heareth 
God's  words :  ye  therefore  hear 
them  not,  because  ye  are  not  of 
God. 

48  Then  answered  the  Jews, 
and  said  unto  him,  Say  we  not 
well  that  thou  art  a  Samaritan, 
and  hast  a  devil  ? 

49  Jesus  answered,  I  have  not 
a  devil ;  but  I  honour  my  Father, 
and  ye  do  dishonour  me. 

50  And  I  seek  not  mine  own 
glory :  there  is  one  that  seeketh 
and  judgeth. 

51  Verily,  verily,  I  say  unto 
you,  If  a  man  keep  my  saying,  he 
shall  never  see  death. 

52  Then  said  the  Jews  unto 
him,  Now  we  know  that  thou  hast 
a  devil.  Abraham  is  dead,  and 
the  prophets ;  and  thou  sayest,  If 
a  man  keep  my  saying,  he  shall 
never  taste  of  death. 

53  Art  thou  greater  than  our 
father  Abraham,  which  is  dead  ? 
and  the  prophets  are  dead  :  whom 
makest  thou  thyself  ? 

54  Jesus  answered,  If  I  honour 
myself,  my  honour  is  nothing  :  it 
is  my  Father  that  honoureth  me ; 
of  whom  ye  say,  that  he  is  your 
God: 


56.   Rejoiced  to  see.    Fwather,  "  rejoiced 
that  he  should  see." 

IX. — 3.  But  that  the  works  of  God 
6cc.  Understand  this  sentence  as  ellip- 
tical, thus,  "  but  this  affliction  has  been 


55  Yet  ye  have  not  known 
him ;  but  I  know  him  :  and  if  I 
should  say,  I  know  him  not,  I 
shall  be  a  liar  like  unto  you :  but 

I  I  know  him,  and  keep  his  saying. 

56  Your   father  Abraham   re- 
j  joiced  to  see  my  day :  and  he  saw 

it,  and  was  glad. 

57  Then  said  the  Jews  unto 
him,  Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abraham  ? 

58  Jesus  said  unto  them,  Veri- 
ly, verily,  I  say  unto  you,  Before 
Abraham  was,  I  am. 

59  Then  took  they  up  stones 
to  cast  at  him  :  but  Jesus  hid 
himself,  and  went  out  of  the  tem- 
ple, going  through  the  midst  of 
them,  and  so  passed  by. 

CHAPTER  IX. 

AND  as  Jesus  passed  by,  he  saw 
a  man  which  was  blind  from 
his  birth. 

2  And  his  disciples  asked  him, 
saying,  Master,  who  did  sin,  this 
man,  or  his  parents,  that  he  was 
born  blind  ? 

3  Jesus  answered,  Neither  hath 
this  man  sinned,  nor  his  parents  : 
but  that  the  works  of  God  should 
be  made  manifest  in  him. 

4  I    must  work  the  works  of 
;  him  that  sent  me,  while  it  is  day  : 

!  the  night  cometh,  when  no  man 
can  work. 

5  As  long  as  I  am  in  the  world, 
I  am  the  light  of  the  world. 

6  When  he  had  thus  spoken, 
he  spat  on  the  ground,  and  made 

permitted  in  order  that  the   works  of 

God,  &c." 6.    He  spat  on  the  ground 

and  made  clay  of  the  spittle.  Compare 
Mark  vii.  33  and  viii.  23.  Spittle  and 
clay  were  both  considered  beneficial  for 


204 


JOHN. 


clay  of  the  spittle,  and  he  anoint- 
ed the  eyes  of  the  blind  man  with 
the  clay, 

7  And  said  unto  him,  Go,  wash 
in  the  pool  of  Siloam,  (which  is 
by  interpretation,  Sent.)  He 
went  his  way  therefore,  and  wash- 
ed, and  came  seeing. 

8  IT  The  neighbours  therefore, 
and  they  which  before  had  seen 
him  that  he  was  blind,  said,  Is 
not  this  he  that  sat  and  begged  ? 

9  Some  said,  This  is  he  :  others 
said,  He  is  like  him  :  hut  he  said, 
I  am  he. 

10  Therefore  said  they  unto 
him,  How  were  thine  eyes  open- 
ed ? 

11  He  answered  and  said,  A 
man  that  is  called  Jesus  made 
clay,  and  anointed  mine  eyes,  and 
said  unto  me,  Go  to  the  pool  of 
Siloam,  and  wash  :  and  I  went 
and  washed,  and  I  received  sight. 

12  Then  said  they  unto  him, 
Where  is  he  ?  He  said,  I  know 
not. 

13  «J"  They  brought  to  the 
Pharisees  him  that  aforetime  was 
blind. 

14  And  it  was  the  sabbath  day 
when  Jesus  made  the  clay,  and 
opened  his  eyes. 

15  Then  again  the  Pharisees 
also  asked  him  how  he  had  re- 
weak  eyes  by  the  ancients,  as  Tacitus, 
Pliny,  and  Suetonius  testify.  Our  Lord 
does  not  produce  a  cure  by  their  ordi- 
nary power,  but  miraculously  increases 
their  power  and  shows  his  power  over 
means. 7.  Siloam.  This  pool  is  sit- 
uated south  of  Jerusalem,  at  the  end 
of  Moriah,  the  temple  mount,  and  be- 
tween it  and  Mount  Zion.  From  it  a 
stream  watered  the  "  king's  garden." 
See  Neh.  iii.  15. 17.   That  A*  hath 


ceived  his  sight.  He  said  unto 
them,  He  put  clay  upon  mine 
eyes,  and  I  washed,  and  do  see. 

16  Therefore  said  some  of  the 
Pharisees,  This  man  is  not  of  God, 
because  he  keepeth  not  the  sab- 
bath day.  Others  said,  How  can 
a  man  that  is  a  sinner  do  such 
miracles  ?  And  there  was  a  divi- 
sion among  them. 

17  They  say  unto  the  blind 
man  again,  What  sayest  thou  of 
him,  that  he  hath  opened  thine 
eyes  ?     He  said,  He  is  a  prophet. 

18  But  the  Jews  did  not  be- 
lieve concerning  him,  that  he  had 
been  blind,  and  received  his  sight, 
until  they  called  the  parents  of 
him  that  had  received  his  sight. 

19  And  they  asked  them,  say- 
ing, Is  this  your  son,  who  ye  say 
was  born  blind?  how  then  doth 
he  now  see  ? 

20  His  parents  answered  them 
and  said,  We  know  that  this  is 
our  son,  and  that  he  was  born 
blind : 

21  But  by  what  means  he  now 
seeth,  we  know  not ;  or  who  hath 
opened  his  eyes,  we  know  not :  he 
is  of  age  ;  ask  him  :  he  shall  speak 
for  himself. 

22  These  words  spake  his  pa- 
rents, because  they  feared  the 
Jews:  for  the   Jews  had  agreed 

opened  &c,  i.  e.,  "  Seeing  that  he  has 

opened,  &c." 22.    Put  out  of  the 

synagogue  by  "excommunication. 24. 

Give  glory  to  God.  Alford  refers  to 
Josh.  vii.  19,  and  explains  this  as  a  form 
of  adjuration  to  tell  the  truth,  and  does 
not  consider  it  as  meaning  "  Give  God 

the  praise  for  the  cure." 29.  Fellow. 

Introduced  by  our  translators,  and  a  word 
now  too  rude  for  the  clause.  "  This  one  " 
would  be  better  than  "this  fellow." 


JOHN. 


205 


already,  that  if  any  man  did  con- 
fess that  he  was  Christ,  he  should 
be  put  out  of  the  synagogue. 

23  Therefore  said  his  parents. 
He  is  of  age  ;  ask  him. 

24  Then  again  called  they  the 
man  that  was  blind,  and  said  unto 
him,  Give  God  the  praise :  we 
know  that  this  man  is  a  sinner. 

25  He  answered  and  said, 
Whether  he  be  a  sinner  or  no,  I 
know  not:  one  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see. 

26  Then  said  they  to  him 
again,  What  did  he  to  thee?  how 
opened  he  thine  eyes  ? 

27  He  answered  them,  I  have 
told  you  already,  and  ye  did  not 
hear  :  wherefore  would  ye  hear  it 
again  ?  will  ye  also  be  his  disci- 
ples ? 

28  Then  they  reviled  him,  and 
said,  Thou  art  his  disciple ;  but 
we  are  Moses'  disciples. 

29  We  know  that  God  spake 
unto  Moses:  as  for  this  fellow ,  we 
know  not  from  whence  he  is. 

30  The  man  answered  and  said 
unto  them,  Why  herein  is  a  mar- 
vellous thing,  that  ye  know  not 
from  whence  he  is,  and  yet  he 
hath  opened  mine  eyes. 

31  Now  we  know  that  God 
heareth  not  sinners :  but  if  any 
man  be  a  worshipper  of  God,  and 
doeth  his  will,  him  he  heareth. 

32  Since  the  world  began  was 
it  not  heard  that  any  man  opened 


34.  Bom  in  sins.  Perhaps  spoken  in 
accordance  with  the  superstitious  notion 
that  such  a  calamity  as  blindness  was  a 
punishment  for  sin.  Compare  the  2d 
verse.  Cast  him  out  of  the  court,  in- 
tending,   doubtless,    to   excommunicate 

him  at  the  proper  time. 40.  Some. 

Rather    "those." 41.     If   ye    were 


the   eyes   of  one  that  was   born 
blind. 

33  If  this  man  were  not  of 
God,  he  could  do  nothing. 

34  They  answered  and  said 
unto  him,  Thou  wast  altogether 
born  in  sins,  and  dost  thou  teach 
us  ?    And  they  cast  him  out. 

35  Jesus  heard  that  they  had 
cast  him  out;  and  when  he  had 
found  him,  he  said  unto  him,  Dost 
thou  believe  on  the  Son  of  God  ? 

36  He  answered  and  said,  Who 
is  he,  Lord,  that  I  might  believe 
on  him  ? 

37  And  Jesus  said  unto  him, 
Thou  hast  both  seen  him,  and  it 
is  he  that  talketh  with  thee. 

38  And  he  said,  Lord,  I  be- 
lieve. And  he  worshipped  him. 

39  T  And  Jesus  said,  For 
judgment  I  am  come  into  this 
world,  that  they  which  see  not 
might  see;  and  that  they  which 
see  might  be  made  blind. 

40  And  some  of  the  Pharisees 
which  were  with  him  heard  these 
words,  and  said  unto  him,  Are  we 
blind  also  ? 

41  Jesus  said  unto  them,  If  ye 
were  blind,  ye  should  have  no 
sin :  but  now  ye  say,  We  see ; 
therefore  your  sin  remaineth. 

CHAPTER  X. 

T7ERILY,   verily,   I   say  unto 

\    you,  He  that  entereth  not  by 

the  door  into  the  sheepfold,  but 

blind,  i.  e.,  if  ye  humbly  thought  your- 
selves blind,  as  ye  are.  Ye  should  have 
no  sin,  i.  e.,  ye  would  have  your  sins 
removed  by  coming  to  me  for  sight. 

X. — 1.  As  far  as  the  eleventh  verse, 
Jesus  seems  to  designate  himself  as  the 
door,  and  the  Pharisees  as  thieves  and 
robbers  who  would  not  enter  in  to  the 


206 


JOHN. 


climbeth  up  some  other  way,  the 
same  is  a  thief  and  a  robber. 

2  But  he  that  entereth  in  by 
the  door  is  the  shepherd  of  the 
sheep. 

3  To  him  the  porter  openeth ; 
and  the  sheep  hear  his  voice  :  and 
he  calleth  his  own  sheep  by  name, 
and  leadeth  them  out. 

4  And  when  he  putteth  forth 
his  own  sheep,  he  goeth  before 
them,  and  the  sheep  follow  him  : 
for  they  know  his  voice. 

5  And  a  stranger  will  they  not 
follow,  but  will  flee  from  him; 
for  they  know  not  the  voice  of 
strangers. 

6  This  parable  spake  Jesus  un- 
to them ;  but  they  understood  not 
what  things  they  were  which  he 
spake  unto  them. 

7  Then  said  Jesus  unto  them 
again,  Verily,  verily,  I  say  unto 
you,  I  am  the  door  of  the  sheep. 

8  All  that  ever  came  before 
me  are  thieves  and  robbers  :  but 
the  sheep  did  not  hear  them. 

9  I  am  the  door :  by  me  if  any 
man  enter  in,  he  shall  be  saved, 
and  shall  go  in  and  out,  and  find 
pasture. 

10  The  #  thief  cometh  not,  but 
for  to  steal,  and  to  kill,  and  to 
destroy :  I  am  come  that  they 
might  have  life,  and  that  they 
might  have  it  more  abundantly. 

Ill  am  the  good  shepherd : 

flock  by  him,  the  door.  In  this  repre- 
sentation the  apostles  would  be  the  true 
shepherds.  But  in  the  eleventh  verse, 
Jesus  suddenly  and  yet  naturally  chan- 
ges the  application  of  the  figure,  and 
declares    himself    the    good    shepherd. 

3.  The  porter,  who  opens  the  door 

for  the  shepherd  to  meet  his  sheep,  is 
perhaps  the  Holy  Spirit,  perhaps  God's 


the  good  shepherd  giveth  his  life 
for  the  sheep. 

12  But  he  that  is  a  hireling, 
and  not  the  shepherd,  whose  own 
the  sheep  are  not,  seeth  the  wolf 
coming,  and  leaveth  the  sheep, 
and  fleeth ;  and  the  wolf  catcheth 
them,  and  scattereth  the  sheep. 

13  The  hireling  fleeth,  because 
he  is  a  hireling,  and  careth  not 
for  the  sheep. 

14  I  am  the  good  shepherd, 
and  know  my  sheep]  and  am  known 
of  mine. 

15  As  the  Father  knoweth  me, 
even  so  know  I  the  Father  :  and 
I  lay  down  my  life  for  the  sheep. 

16  And  other  sheep  I  have, 
which  are  not  of  this  fold  :  them 
also  I  must  bring,  and  they  shall 
hear  my  voice ;  and  there  shall  be 
one  fold,  and  one  shepherd. 

17  Therefore  doth  my  Father 
love  me,  because  I  lay  down  my 
life,  that  I  might  take  it  again. 

18  No  man  taketh  it  from  me, 
but  I  lay  it  down  of  myself.  I 
have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again.  This 
commandment  have  I  received  of 
my  Father. 

19  %  There  was  a  division 
therefore  again  among  the  Jews 
for  these  sayings. 

20  And  many  of  them  said,  He 
hath  a  devil,  and  is  mad;  why 
hear  ye  him  ? 

providence. 10.   More   abundantly. 

Rather,   "abundantly"  simply. 11. 

Giveth.      Rather    "  layeth   down." 

15.  As  the  Father  knoweth  me,  even  so 
know  J  the  Father.  This  belongs  to  the 
preceding  verse,  and  should  read,  "  even 
as  the  Father  knoweth  me  and  I  know 

the  Father." 16.  Onefold.    Rather 

"  one  flock." 22.   The  feast  of  the 


JOHN. 


207 


21  Others  said,  These  are  not 
the  words  of  him  that  hath  a  devil. 
Can  a  devil  open  the  eyes  of  the 
blind  ? 

22  ^f  And  it  was  at  Jerusalem 
the  feast  of  the  dedication,  and  it 
was  winter. 

23  And  Jesus  walked  in  the 
temple  in  Solomon's  porch. 

24  Then  came  the  Jews  round 
about  him,  and  said  unto  him, 
How  long  dost  thou  make  us  to 
doubt  ?  If  thou  be  the  Christ,  tell 
us  plainly. 

25  Jesus  answered  them,  I  told 
you,  and  ye  believed  not:  the 
works  that  I  do  in  my  Father's 
name,  they  bear  witness  of  me. 

26  But  ye  believe  not,  because 
ye  are  not  of  my  sheep,  as  I  said 
unto  you. 

27  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow 
me  : 

28  And  I  give  unto  them  eter- 
nal life ;  and  they  shall  never  per- 
ish, neither  shall  any  man  pluck 
them  out  of  my  hand. 

29  My  Father,  which  gave  them 
me,  is  greater  than  all;  and  no 
man  is  able  to  pluck  them  out  of 
my  Father's  hand. 

30  I  and  my  Father  are  one. 

dedication  was  not  a  divinely  appointed 
feast,  but  was  instituted  by  Judas  Mac- 
cabseus  in  commemoration  of  the  cleans- 
ing of  the  temple,  after  it  had  been  pol- 
luted by  Antiochus  Epiphanes,  in  the 
second  century  before  Christ.  It  occur- 
red   in    December. 23.    Solomorfs 

porch.  The  famous  eastern  portico  of 
the  temple  court,  overlooking  the  Ke- 
dron.  It  was  the  great  place  of  concourse 
for  the  inhabitants  of  Jerusalem.  It  was 
probably   not    built    by   Solomon,    but 

named  in  his  honour. 30.  I  and  my 

Father  are  one,  i.  e.,  are  united  in  keep- 


31  Then  the  Jews  took  up 
stones  again  to  stone  him. 

32  Jesus  answered  them,  Many 
good  works  have  I  shewed  you 
from  my  Father;  for  which  of 
those  works  do  ye  stone  me  ? 

33  The  Jews  answered  him, 
saying,  For  a  good  work  we  stone 
thee  not ;  but  for  blasphemy ;  and 
because  that  thou,  being  a  man, 
makest  thyself  God. 

34  Jesus  answered  them,  Is  it 
not  written  in  your  law,  I  said, 
Ye  are  gods  ? 

35  If  he  called  them  gods,  un- 
to whom  the  word  of  God  came, 
and  the  Scripture  cannot  be  bro- 
ken; 

36  Say  ye  of  him,  whom  the 
Father  hath  sanctified,  and  sent 
into  the  world,  Thou  blasphemest; 
because  I  said,  I  am  the  Son  of 
God? 

37  If  I  do  not  the  works  of  my 
Father,  believe  me  not. 

38  But  if  I  do,  though  ye  be- 
lieve not  me,  believe  the  works ; 
that  ye  may  know,  and  believe, 
that  the  Father  is  in  me,  and  I 
in  him. 

39  Therefore  they  sought  again 
to  take  him ;  but  he  escaped  out 
of  their  hand, 

ing  the  sheep.  The  "  making  himself 
God"  was  in  Christ's  calling  God  his 
Father  in  this  intimate  manner,  and  not 
in  saying  he  and  the  Father  were  one. 
Compare,  for  proof  of  this,  John  v.  18 
and  xvii.  21,  and  1  Cor.  hi.  8.  That 
Christ  made  himself  equal  with  the  Fa- 
ther, the  whole  style  of  Christ's  language 

asserted. 34.   Psalm  lxxxii.  6. 

35.  Unto  whom  the  word  of  God  came,  i. 
e.,  who  were  mere  men.  And  the  Scrip- 
hire  cannot  be  broken.  Parenthetical, 
enforcing  the  power  of  the  argument. 
36.   Wlwm  the  Father  hath  sancti- 


208 


JOHN. 


40  And  went  away  again  be- 
yond Jordan  into  the  place  where 
John  at  first  baptized ;  and  there 
he  abode. 

41  And  many  resorted  unto 
him,  and  said,  John  did  no  mira- 
cle :  but  all  things  that  John 
spake  of  this  man  were  true. 

42  And  many  believed  on  him 
there. 

CHAPTER  XL 

"VTOW  a  certain  man  was  sick, 
_j|  named  Lazarus,  of  Bethany, 
the  town  of  Mary  and  her  sister 
Martha. 

2  (It  was  that  Mary  which 
anointed  the  Lord  with  ointment, 
and  wiped  his  feet  with  her  hair, 
whose  brother  Lazarus  was  sick.) 

3  Therefore  his  sisters  sent  un- 
to him,  saying,  Lord,  behold,  he 
whom  thou  lovest  is  sick. 

4  When  Jesus  heard  that,  he 
said,  This  sickness  is  not  unto 
death,  but  for  the  glory  of  God, 
that  the  Son  of  God  might  be 
glorified  thereby. 

5  Now  Jesus  loved  Martha, 
and  her  sister,  and  Lazarus. 

6  When  he  had  heard  therefore 
that  he  was  sick,  he  abode  two 
days  still  in  the  same  place  where 
he  was. 

fied  and  sent  into  the  world,  i.  e.,  who  is 

infinitely   above   a  mere  man. 40. 

Where   John   at  first    baptized.      See 
chapter  i.  28. 

XI. — 1.  Bethany,  now  el-Azariyeh 
(Lazarus),  is  a  village  at  the  eastern  /oot 
of  the  Mount  of  Olives,  about  two  miles 

east  of  Jerusalem.    (See  ver.  18.) 2. 

That  Mary  which  anointed,  &c.  This 
anointing  took  place  after  the  events  of 

this  chapter.     See  chapter  xii.  3. 3. 

Sent  unto  him.     From  the  last  chapter 


7  Then  after  that  saith  he  to 
his  disciples,  Let  us  go  into  Judea 
again. 

8  Sis  disciples  say  unto  him, 
Master,  the  Jews  of  late  sought 
to  stone  thee ;  and  goest  thou 
thither  again  ? 

9  Jesus  answered,  Are  there 
not  twelve  hours  in  the  day  ?  If 
any  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth 
the  light  of  this  world. 

10  But  if  a  man  walk  in  the 
night,  he  stumbleth,  because  there 
is  no  light  in  him. 

11  These  things  said  he  :  and 
after  that  he  saith  unto  them, 
Our  friend  Lazarus  sleepeth ;  but 
I  go,  that  I  may  awake  him  out 
of  sleep. 

12  Then  said  his  disciples, 
Lord,  if  he  sleep,  he  shall  do  well. 

13  Howbeit  Jesus  spake  of  his 
death :  but  they  thought  that  he 
had  spoken  of  taking  of  rest  in 
sleep. 

14  Then  said  Jesus  unto  them 
plainly,  Lazarus  is  dead. 

15  And  I  am  glad  for  your 
sakes  that  I  was  not  there,  to  the 
intent  ye  may  believe  ;  neverthe- 
less let  us  go  unto  him. 

16  Then  said  Thomas,  which 
is  called  Didymus,  unto  his  fellow 

we  learn  that  Jesus  was  beyond  (i.  e., 

east  of)  Jordan. 6.    When  he  had 

heard  therefore.      Rather,  "  When  he 

heard,  then." 9.  Twelve  hours  in  the 

day,  between  sunrise  and  sunset,  by  the 
system  of  the  Jews.  Of  course,  the 
hours  were  longer  in  summer  than  in 
winter.  Christ's  day  was  his  allotted 
time  on  earth. 10.  Because  there  is 


no  light  in  him.  Rather,  "  because  the 
light  (of  the  world)  is  not  in  it  (the 
world).1' 16.  Didymus  is  the  Greek 


JOHN. 


209 


disciples,  Let  us  also  go,  that  we 
may  die  with  him. 

17  Then  when  Jesus  came,  he 
found  that  he  had  lain  in  the  grave 
four  days  already. 

18  Now  Bethany  was  nigh  unto 
Jerusalem,  about  fifteen  furlongs 
off: 

19  And  many  of  the  Jews  came 
to  Martha  and  Mary,  to  comfort 
them  concerning  their  brother. 

20  Then  Martha,  as  soon  as 
she  heard  that  Jesus  was  coming, 
went  and  met  him  :  but  Mary  sat 
still  in  the  house. 

21  Then  said  Martha  unto  Je- 
sus, Lord,  if  thou  hadst  been  here, 
my  brother  had  not  died. 

22  But  I  know,  that  even  now, 
whatsoever  thou  wilt  ask  of  God, 
God  will  give  it  thee. 

23  Jesus  saith  unto  her,  Thy 
brother  shall  rise  again. 

24  Martha  saith  unto  him,  I 
know  that  he  shall  rise  again  in 
the  resurrection  at  the  last  day. 

25  Jesus  said  unto  her,  I  am 
the  resurrection,  and  the  life  :  he 
that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live  : 

26  And  whosoever  liveth  and 
believeth  in  me  shall  never  die. 
Believest  thou  this  ? 

27  She  saith  unto  him,  Yea, 
Lord  :  I  believe  that  thou  art  the 
Christ,  the  Son  of  God,  which 
should  come  into  the  world. 

28  And  when  she  had  so  said, 

of  the  Syro-Chaldee  "Thomas,"  and 
means  "  a  twin."  With  him,  i.  e.,  Je- 
sus.    Thomas  expected  Jesus  would  be 

put  to  death. 22.  Martha  expected 

some  great,  consoling  manifestation  of 
Christ's  power,  but  her  answer  in  ver. 
24  shows  she  did  not  expect  the  raising 
of  her  brother  to  life. 26.  The  great- 


she  went  her  way,  and  called 
Mary  her  sister  secretly,  saying, 
The  Master  is  come,  and  calleth 
for  thee. 

29  As  soon  as  she  heard  that, 
she  arose  quickly,  and  came  unto 
him. 

30  Now  Jesus  was  not  yet 
come  into  the  town,  but  was  in 
that  place  where  Martha  met  him. 

31  The  Jews  then  which  were 
with  her  in  the  house,  and  com- 
forted her,  when  they  saw  Mary, 
that  she  rose  up  hastily  and  went 
out,  followed  her,  saying,  She  go- 
eth  unto  the  grave  to  weep  there. 

32  Then  when  Mary  was  come 
where  Jesus  was,  and  saw  him, 
she  fell  down  at  his  feet,  saying 
unto  him,  Lord,  if  thou  hadst 
been  here,  my  brother  had  not 
died. 

33  When  Jesus  therefore  saw 
her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he 
groaned  in  the  spirit,  and  was 
troubled, 

34  And  said,  Where  have  ye 
laid  him  ?  They  say  unto  him, 
Lord,  come  and  see. 

35  Jesus  wept. 

36  Then  said  the  Jews,  Behold 
how  he  loved  him  ! 

37  And  some  of  them  said, 
Could  not  this  man,  which  opened 
the  eyes  of  the  blind,  have  caused 
that  even  this  man  should  not  have 
died? 

er  includes  the  less.  If  Christ  could  give 
eternal  life,  he  could  give  this  temporal 

life. 28.  The  Master.  Rather,  "  The 

teacher." 33.    He    groaned  in   the 

spirit  and  to  as  troubled.  Literally,  "he 
restrained  himself  in  spirit  and  troubled 
himself,"  i.  e.,  he  endeavoured  to  re- 
strain his  feelings.    So  in  ver.  38. 


210 


JOHN. 


38  Jesus  therefore  again  groan- 
ing in  himself  cometh  to  the  grave. 
It  was  a  cave,  and  a  stone  lay 
upon  it. 

39  Jesus  said,  Take  ye  away 
the  stone.  Martha,  the  sister  of 
him  that  was  dead,  saith  unto 
him,  Lord,  by  this  time  he  stink- 
eth :  for  he  hath  been  dead  four 
days. 

40  Jesus  saith  unto  her,  Said 
I  not  unto  thee,  that,  if  thou 
wouldest  believe,  thou  shouldest 
see  the  glory  of  God  ? 

41  Then  they  took  away  the 
stone  from  the  place  where  the 
dead  was  laid.  And  Jesus  lifted 
up  his  eyes,  and  said,  Father,  I 
thank  thee  that  thou  hast  heard 
me. 

42  And  I  knew  that  thou  near- 
est me  always :  but  because  of  the 
people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou 
hast  sent  me. 

43  And  when  he  thus  had  spo- 
ken, he  cried  with  a  loud  voice, 
Lazarus,  come  forth. 

44  And  he  that  was  dead  came 
forth,  bound  hand  and  foot  with 
graveclothes ;  and  his  face  was 
bound  about  with  a  napkin.  Je- 
sus saith  unto  them,  Loose  him, 
and  let  him  go. 

45  Then  many  of  the  Jews 
which  came  to  Mary,  and  had 
seen  the  things  which  Jesus  did, 
believed  on  him. 

38.  A  cave.  Bodies  were  commonly 
placed  in  caves,  natural  or  artificial,  or 
partly  both,  in  that  limestone  region,  so 

full  of  caverns. 39.  Martha's  answer 

here  again  shows  that  she  did  not  expect 

the  raising  of  Lazarus. 40.  Said  I 

not  unto  thee.  This  refers  probably  to 
some  words  of  Christ  unrecorded  before. 


46  But  some  of  them  went  their 
ways  to  the  Pharisees,  and  told 
them  what  things  Jesus  had  done. 

47  *ff  Then  gathered  the  chief 
priests  and  the  Pharisees  a  coun- 
cil, and  said,  What  do  we  ?  for 
this  man  doeth  many  miracles. 

48  If  we  let  him  thus  alone,  all 
men  will  believe  on  him ;  and  the 
Romans  shall  come  and  take  away 
both  our  place  and  nation. 

49  And  one  of  them,  named 
Caiaphas,  being  the  high  priest 
that  same  year,  said  unto  them, 
Ye  know  nothing  at  all, 

50  Nor  consider  that  it  is  ex- 
pedient for  us,  that  one  man  should 
die  for  the  people,  and  that  the 
whole  nation  perish  not. 

51  And  this  spake  he  not  of 
himself:  but  being  high  priest 
that  year,  he  prophesied  that  Je- 
sus should  die  for  that  nation  ; 

52  And  not  for  that  nation 
only,  but  that  also  he  should  gath- 
er together  in  one  the  children  of 
God  that  were  scattered  abroad. 

53  Then  from  that  day  forth 
they  took  counsel  together  for  to 
put  him  to  death. 

54  Jesus  therefore  walked  no 
more  openly  among  the  Jews ;  but 
went  thence  unto  a  country  near 
to  the  wilderness,  into  a  city  call- 
ed Ephraim,  and  there  continued 
with  his  disciples. 

55  T  And  the  Jews'  passover 
was  nigh  at  hand  :  and  many  went 

48.    Our  place,   i.  e.,   Jerusalem. 

. 51.    God  made  Caiaphas,  as  high 

priest,  an  unwitting  prophet.     Thai  na- 
tion.    Rather  "  the  nation."     So  in  the 

next  verse. 52.  This  is  the  apostle's 

interpretation  of  the  prophecy. 54. 

Ephraim.  Supposed  by  Dr.  Robinson  to 
be  the  same  as  Ophrah  (Josh,  xviii.  23), 


JOHN. 


211 


out  of  the  country  up  to  Jerusa- 
lem before  the  passover,  to  purify 
themselves. 

56  Then  sought  they  for  Jesus, 
and  spake  among  themselves,  as 
they  stood  in  the  temple,  What 
think  ye,  that  he  will  not  come  to 
the  feast  ? 

57  Now  both  the  chief  priests 
and  the  Pharisees  had  given  a 
commandment,  that,  if  any  man 
knew  where  he  were,  he  should 
shew  it,  that  they  might  take  him. 

CHAPTER  XII. 

THEN  Jesus  six  days  before 
the  passover  came  to  Bethany, 
where  Lazarus  was  which  had 
been  dead,  whom  he  raised  from 
the  dead. 

2  There  they  made  him  a  sup- 
per ;  and  Martha  served :  but 
Lazarus  was  one  of  them  that  sat 
at  the  table  with  him. 

3  Then  took  Mary  a  pound  of 
ointment  of  spikenard,  very  costly, 
and  anointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair  :  and 
the  house  was  filled  with  the  odour 
of  the  ointment. 

4  Then  saith  one  of  his  disci- 

the  modern  Taiyibeh,  eighteen  miles 
north  of  Jerusalem. 

XII. — 1.    Bethany.     See  chapter  xi. 

1. 2.  There  is  a  difference  of  opinion 

as  to  the  time  when  this  supper  was 
made.  Some,  following  John's  order, 
suppose  it  occurred  six  days  before  the 
Passover,  and  others,  following  Matthew's 
and  Mark's  order,  put  it  four  days  later, 
two  days  before  the  Passover.  The  chief 
reason  for  the  latter  is  in  view  of  the 
offer  of  Judas  to  the  priests  which  occur- 
red on  the  second  day  before  the  Pass- 
over, and  which  seems  to  have  sprung 
from  resentment  at  Jesus'  rebuke  at  thi3 


pies,  Judas  Iscariot,  Simon's  son, 
which  should  betray  him, 

5  Why  was  not  this  ointment 
sold  for  three  hundred  pence,  and 
given  to  the  poor  ? 

6  This  he  said,  not  that  he 
cared  for  the  poor;  but  because 
he  was  a  thief,  and  had  the  bag, 
and  bare  what  was  put  therein. 

7  Then  said  Jesus,  Let  her 
alone :  against  the  day  of  my 
burying  hath  she  kept  this. 

8  For  the  poor  always  ye  have 
with  you  ;•  but  me  ye  have  not  al- 
ways. 

9  Much  people  of  the  Jews 
therefore  knew  that  he  was  there  : 
and  they  came  not  for  Jesus'  sake 
only,  but  that  they  might  see 
Lazarus  also,  whom  he  had  raised 
from  the  dead. 

10  *§  But  the  chief  priests  con- 
sulted that  they  might  put  Laza- 
rus also  to  death ; 

11  Because  that  by  reason  of 
him  many  of  the  Jews  went  away, 
and  believed  on  Jesus. 

12  ^[  On  the  next  day  much 
people  that  were  come  to  the  feast, 
when  they  heard  that  Jesus  was 
coming  to  Jerusalem, 

13  Took     branches    of    palm 

supper.  Even  if  such  were  the  cause  of 
Judas'  conduct,  I  can  see  no  difficulty  in 
believing  that  he  waited  four  days  after 
the  occurrence  before  gaining  courage 
enough  to  go  to  the  priests.  And  John's 
context,  especially  ver.  12,  seems  to  in- 
sist on  a  chronological  order  more  than 
that  of  Matthew  and  Mark.  I  am,  there- 
fore, in  favour  of  the  former  opinion. 
For  notes  upon  the  narrative,  see  Matt. 

xxvi.  and  Markxiv. 3.  T/iefeet,  and 

head  likewise.  See  Matthew  and  Mark. 
12.  On  the  next  day,  after  the  sup- 
per at  Bethany. 13.  Palm  trees  do 

not  now  grow  about  Jerusalem.     The 


212 


JOHN. 


trees,  and  went  forth  to  meet  him, 
and  cried,  Hosanna :  Blessed  is 
the  King  of  Israel  that  cometh  in 
the  name  of  the  Lord. 

14  And  Jesus,  when  he  had 
found  a  young  ass,  sat  thereon ;  as 
it  is  written, 

15  Fear  not,  daughter  of  Sion  : 
behold,  thy  King  cometh,  sitting 
on  an  ass's  colt. 

16  These  things  understood  not 
his  disciples  at  the  first :  hut  when 
Jesus  was  glorified,  then  remem- 
bered they  that  these  things  were 
written  of  him,  and  that  they  had 
done  these  things  unto  him. 

17  The  people  therefore  that 
was  with  him  when  he  called  Laz- 
arus out  of  his  grave,  and  raised 
him  from  the  dead,  bare  record. 

18  For  this  cause  the  people 
also  met  him,  for  that  they  heard 
that  he  had  done  this  miracle. 

19  The  Pharisees  therefore 
said  among  themselves,  Perceive 
ye  how  ye  prevail  nothing?  behold, 
the  world  is  gone  after  him. 

20  T  And  there  were  certain 
Greeks  among  them  that  came  up 
to  worship  at  the  feast : 

21  The  same  came  therefore  to 
Philip,  which  was  of  Bethsaida  of 
Galilee,  and  desired  him,  saying, 
Sir,  we  would  see  Jesus. 

22  Philip    cometh  and  telleth 


change  which  the  climate  of  Palestine 
has  undergone  accounts  for  this.  Palm 
trees  grow  now  along  the  coast  and  in 
the  Jordan  valley,  and  a  few  are  found 
at  Shechem  (Nablous).     Hosanna.   See 

on   Matt.   xxi.   9. 15.    Zech.  ix.  9. 

20.  Greeks.   These  were  Gentiles, 

proselytes  of  the  gate.  All  who  were 
not  Jews  by  birth  were  called  Greeks  by 
the  Jews,  as  the  Greek  language  and 
civilization  now  prevailed  in  the  eastern 


Andrew  :  and  again  Andrew  and 
Philip  tell  Jesus. 

23  %  And  Jesus  answered 
them,  saying,  The  hour  is  come, 
that  the  Son  of  man  should  be 
glorified. 

24  Verily,  verily,  I  say  unto 
you,  Except  a  corn  of  wheat  fall 
into  the  ground  and  die,  it  abideth 
alone :  but  if  it  die,  it  bringeth 
forth  much  fruit. 

25  He  that  loveth  his  life  shall 
lose  it ;  and  he  that  hateth  his  life 
in  this  world  shall  keep  it  unto 
life  eternal. 

26  If  any  man  serve  me,  let 
him  follow  me  ;  and  where  I  am, 
there  shall  also  my  servant  be  :  if 
any  man  serve  me,  him  will  my 
Father  honour. 

27  Now  is  my  soul  troubled ; 
and  what  shall  I  say?  Father, 
save  me  from  this  hour  :  but  for 
this  cause  came  I  unto  this  hour. 

28  Father,  glorify  thy  name. 
Then  came  there  a  voice  from 
heaven,  saying,  I  have  both  glori- 
fied it,  and  will  glorify  it  again. 

29  The  people  therefore  that 
stood  by,  and  heard  it,  said  that 
it  thundered  :  others  said,  An  an- 
gel spake  to  him. 

30  Jesus  answered  and  said, 
This  voice  came  not  because  of 
me,  but  for  your  sakes. 

part  of  the  Roman  empire. 23.  This 

which  follows  was  probably  said  in  the 
presence  of  the  Greeks.  He  speaks  of 
his  death,  and  the  benefits  of  this  death 

to  all,  Greeks  as  well  as  Jews. 24. 

Corn,  i.  e.,  grain. 25.    Hateth.    An 

Oriental  hyperbole  for  "  careth  compara- 
tively little  for."  Compare  Luke  xiv.  26. 

27.    I  adhere  to  the  view  which 

makes  the  question,  "  What  shall  I  say 
— '  Father,  save  me  from  this  hour  ? '  but 


JOHN. 


213 


31  Now  is  the  judgment  of  this 
world :  now  shall  the  prince  of 
this  world  be  cast  out. 

32  And  I,  if  I  be  lifted  up 
from  the  earth,  will  draw  all  men 
unto  me. 

33  This  he  said,  signifying  what 
death  he  should  die. 

34  The  people  answered  him, 
We  have  heard  out  of  the  law  that 
Christ  abideth  for  ever  :  and  how 
sayest  thou,  The  Son  of  man  must 
be  lifted  up  ?  who  is  this  Son  of 
man? 

35  Then  Jesus  said  unto  them, 
Yet  a  little  while  is  the  light  with 
you.  Walk  while  ye  have  the 
light,  lest  darkness  come  upon 
you  :  for  he  that  walketh  in  dark- 
ness knoweth  not  whither  he  go- 
eth. 

36  While  ye  have  light,  believe 
in  the  light,  that  ye  may  be  the 
children  of  light.  These  things 
spake  Jesus,  and  departed,  and 
did  hide  himself  from  them. 

37  *[  But  though  he  had  done 
so  many  miracles  before  them,  yet 
they  believed  not  on  him : 

38  That  the  saying  of  Esaias 
the    prophet   might   be   fulfilled, 

for  this  cause,  &c." 31.  The  prince 

of  this  world.  So  chapters  xiv.  30  and 
xvi.  11.  Compare  2  Cor.  iv.  4,  and  Eph. 
ii.  2  and  vi.  12.  This  is  Satan.  Christ's 
death  was  Satan's  destruction  and  his 
own  exaltation. 32.  Compare  chap- 
ter iii.  14,  15. 34.   How  sayest  thou 

the  Son  of  man  must  be  lifted  up?  who 
is  this  Son  of  man  ?  The  Jews  suppose 
by  "  lifted  up  "  our  Lord  denoted  a  re- 
moval to  heaven.  The  phrase  "Son  of 
God  "  as  applicable  to  the  Messiah  they 
understood,  but  they  were  puzzled  by 
this  phrase  which  Christ  so  often  used, 
"  the  Son  of  man."  The  human  side  of 
Christ  was  the  most  mysterious  to  a  Jew. 
38.  That  the  saying  of  Esaias  the    Believed  on  him.     From  ver.  43,  this 


which  he  spake,  Lord,  who  hath 
believed  our  report  ?  and  to  whom 
hath  the  arm  of  the  Lord  been  re- 
vealed ? 

39  Therefore  they  could  not 
believe,  because  that  Esaias  said 
again, 

40  He  hath  blinded  their  eyes, 
and  hardened  their  heart ;  that 
they  should  not  see  with  their  eyes, 
nor  understand  with  their  heart, 
and  be  converted,  and  I  should 
heal  them. 

41  These  things  said  Esaias, 
when  he  saw  his  glory,  and  spake 
of  him. 

42  %  Nevertheless  among  the 
chief  rulers  also  many  believed 
on  him  ;  but  because  of  the  Phari- 
sees they  did  not  confess  htm,  lest 
they  should  be  put  out  of  the 
synagogue : 

43  For  they  loved  the  praise  of 
men  more  than  the  praise  of  God. 

44  ^[  Jesus  cried  and  said,  He 
that  believeth  on  me,  believeth 
not  on  me,  but  on  him  that  sent 
me. 

45  And  he  that  seeth  me  seeth 
him  that  sent  me. 

46  I  am  come  a  light  into  the 

propliet  might  be  fulfilled.  This  formula, 
which  so  often  occurs  in  the  evangelists, 
is  not  to  be  altered  into  "so  that  the 
saying  was  fulfilled."  The  fulfilment 
took  place  because  of  the  prophecy,  the 
prophecy  being  the  expression  of  God's 
purpose.     This  prophecy  is  found  in  Is. 

lili.  1. 39.  Because  that  Esaias  said 

again,  and  his  saying  was  but  the  expres- 
sion of  God's  will.  God  willed  a  judicial 
blindness  to  these  opposers  of  his  truth. 
Their  judgment   began   in   this  world. 

40.  The  spirit  of  Isaiah  vi.  10. 

41.  When  he  saw  his  glory.  So  it  was 
Christ  who  is  described  in  Isaiah  vi.  1. 
God  appears  to  man  in  His  Son. 42. 


214 


JOHN. 


world,  that  whosoever  believeth 
on  me  should  not  abide  in  dark- 
ness. 

47  And  if  any  man  hear  my 
words,  and  believe  not,  I  judge 
hitn  not :  for  I  came  not  to  judge 
the  world,  but  to  save  the  world. 

48  He  that  rejecteth  me,  and 
receiveth  not  my  words,  hath  one 
that  jadgeth  him  :  the  word  that 
I  have  spoken,  the  same  shall 
judge  him  in  the  last  day. 

49  For  I  have  not  spoken  of 
myself;  but  the  Father  which  sent 
me,  he  gave  me  a  commandment, 
what  I  should  say,  and  what  I 
should  speak. 

50  And  I  know  that  his  com- 
mandment is  life  everlasting : 
whatsoever  I  speak  therefore,  even 
as  the  Father  said  unto  me,  so  I 
speak. 

CHAPTER  XIII. 

NOW  before  the  feast  of  the 
passover,  when  Jesus  knew 
that  his  hour  was  come  that  he 
should  depart  out  of  this  world 
unto  the  Father,  having  loved  his 
own  which  were  in  the  world,  he 
loved  them  unto  the  end. 

2  And  supper  being  ended,  the 
devil   having   now   put   into    the 

faith  seems  to  have  been  an  intellectual 
conviction  that  this  was  the  Messiah, 
and  not  a  cordial  acceptance  of  Him. 
There  may  have  been  among  them,  how- 
ever, a  saving  faith  graduated  by  differ- 
ent degrees  of  power,  as  mixed  with 
timidity. 

XIII. — 1.  Before,  i.  e.,  just  before. 
He  loved  them,  i.  e.,  gave  an  outward 
exhibition  of  his  love  in  the  washing 
of  their  feet. 2.  Supper  being  end- 
ed.    Rather,  "  supper  being  come." 

3.  And  went.  Rather,  "  and  was  go- 
ing."   This  seems  introduced  to  express 


heart  o  Judas  Iscariot,  Simon's 
son,  to  betray  him  ; 

3  Jesus  knowing  that  the  Fath- 
er had  given  all  things  into  his 
hands,  and  that  he  was  come  from 
God,  and  went  to  God ;   . 

4  He  riseth  from  supper,  and 
laid  aside  his  garments ;  and  took 
a  towel,  and  girded  himself. 

5  After  that  he  poureth  water 
into  a  basin,  and  began  to  wash 
the  disciples'  feet,  and  to  wipe 
them  with  the  towel  wherewith  he 
was  girded. 

6  Then  cometh  he  to  Simon 
Peter  :  and  Peter  saith  unto  him, 
Lord,  dost  thou  wash  my  feet  ? 

7  Jesus  answered  and  said  unto 
him,  What  I  do  thou  knowest  not 
now  ;  but  thou  shalt  know  hereaf- 
ter. 

8  Peter  saith  unto  him,  Thou 
shalt  never  wash  my  feet.  .  Jesus 
answered  him,  If  I  wash  thee  not, 
thou  hast  no  part  with  me. 

9  Simon  Peter  saith  unto  him, 
Lord,  not  my  feet  only,  but  also 
my  hands  and  my  head. 

10  Jesus  saith  to  him,  He  that 
is  washed  needeth  not  save  to 
wash  his  feet,  but  is  clean  every 
whit :  and  ye  are  clean,  but  not  all. 

11  For   he   knew  who  should 

the  calmness  of  our  Saviour's  mind  in 
view  of  his  death,  and  (as  Bengel  sug- 
gests) is  also  a  testimony  against  any 
supposed  loss  of  dignity  in  washing  the 

disciples'  feet. 4.  This  washing  of  the 

disciples'  feet  seems  to  have  been  a  gen- 
tle rebuke  to  the  contention  which  had 
just  been  indulged  in  by  them.     (See 

Luke  xxii.  24.) 10.  Needeth  not  save 

to  wash  his  feet.  The  Orientals,  with 
their  feet  bare  or  sandaled,  needed  fre- 
quent ablution  to  keep  them  clean,  after 
the  rest  of  the  body  had  been  thoroughly 
cleansed.    The  spiritual  allusion  is  evi- 


JOHN. 


215 


betray  him ;  therefore  said  he,  Ye 
are  not  all  clean. 

12  So  after  he  had  washed  their 
feet,  and  had  taken  his  garments, 
and  was  set  down  again,  he  said 
unto  them,  Know  ye  what  I  have 
done  to  you  ? 

13  Ye  call  me  Master  and 
Lord  :  and  ye  say  well ;  for  so  I 
am. 

14  If  I  then,  your  Lord  and 
Master,  have  washed  your  feet; 
ye  also  ought  to  wash  one  anoth- 
er's feet. 

15  For  I  have  given  you  an 
example,  that  ye  should  do  as  I 
have  done  to  you. 

16  Verily-,  verily,  I  say  unto 
you,  The  servant  is  not  greater 
than  his  lord ;  neither  he  that  is 
sent  greater  than  he  that  sent  him. 

17  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them. 

18  *ff  I  speak  not  of  you  all :  I 
know  whom  I  have  chosen  :  but 
that  the  Scripture  may  be  fulfill- 
ed, He  that  eateth  bread  with  me 
hath  lifted  up  his  heel  against  me. 

19  Now  I  tell  you  before  it 
come,  that,  when  it  is  come  to 
pass,  ye  may  believe  that  I  am  he. 

20  Verily,  verily,  I  say  unto 
you,  He  that  receiveth  whomso- 
ever I  send  receiveth  me  ;  and  he 

dent.  The  soul  washed  in  Christ's  blood 
needs  only  to  be  cleansed  from  the  rem- 
nants of  sin.     The  great   washing  has 

been  done. 16.  He  that  is  sent.    The 

Greek  word  is  "apostle." 18.  Tlie 

Scripture.  Psalm  xli.  9. 19.   Ye  may 

believe,  i.  e.,  may  have  a  strengthened 

faith. 21.  For  notes  on  the  rest  of 

this  chapter,  see  the  parallel  passages  in 
the  other  evangelists,  Matt,  xxvi.,  Mark 

xiv.,   and   Luke   xxii. 23.  Leaning 

on  Jesus'  bosom.  Rather,  "  reclining  at 
Jesus'  bosom."    The  ancients  reclined 


that  receiveth  me  receiveth  him 
that  sent  me. 

21  When  Jesus  had  thus  said, 
he  was  troubled  in  spirit,  and  tes- 
tified, and  said,  Verily,  verily,  I 
say  unto  you,  that  one  of  you  shall 
betray  me. 

22  Then  the  disciples  looked 
one  on  another,  doubting  of  whom 
he  spake. 

23  Now  there  was  leaning  on 
Jesus'  bosom  one  of  his  disciples, 
whom  Jesus  loved. 

24  Simon  Peter  therefore  beck- 
oned to  him,  that  he  should  ask 
who  it  should  be  of  whom  he 
spake. 

25  He  then  lying  on  Jesus' 
breast  saith  unto  him,  Lord,  who 
is  it? 

26  Jesus  answered,  He  it  is,  to 
whom  I  shall  give  a  sop,  when  I 
have  dipped  it.  And  when  he  had 
dipped  the  sop,  he  gave  it  to  Judas 
Iscariot,  the  son  of  Simon. 

27  And  after  the  sop  Satan  en- 
tered into  him.  Then  said  Jesus 
unto  him,  That  thou  doest,  do 
quickly. 

28  Now  no  man  at  the  table 
knew  for  what  intent  he  spake 
this  unto  him. 

29  For  some  of  them  thought, 
because  Judas  had  the  bag,  that 

on  couches  before  the  table,  on  their 
left  side,  with  their  bodies  extended  at 
an  acute  angle  with  the  table.  Hence 
the  next  guest  to  the  right  of  a  man 
would  have  his  head  by  the  bosom  of  his 
friend.  John  was  thus  at  the  right  of 
Jesus  at  the  table.  One  of  his  disciples, 
whom  Jesus  loved,  viz.,  John.    See  chap. 

xix.  26  ;  xx.  2 ;  xxi.  1,  20,  24. 25. 

Lying  on  Jesus'  breast.  Here  John  ap- 
pears actually  to  have  leaned  upon  Jesus, 
as  he  is  wrongly  said  (by  our  version)  to 
do  at  ver.  23. 26.   Sop,  i.  e.,  morsel. 


216 


JOHN. 


Jesus  had  said  unto  him,  Buy 
those  things  that  we  have  need  of 
against  the  feast  ;  or,  that  he 
should  give  something  to  the  poor. 

30  He  then,  having  received 
the  sop,  went  immediately  out; 
and  it  was  night. 

31  1"  Therefore,  when  he  was 
gone  out,  Jesus  said,  Now  is  the 
Son  of  man  glorified,  and  God  is 
glorified  in  him. 

32  If  God  be  glorified  in  him, 
God  shall  also  glorify  him  in  him- 
self, and  shall  straightway  glorify 
him. 

33  Little  children,  yet  a  little 
while  I  am  with  you.  Ya  shall 
seek  me ;  and  as  I  said  unto  the 
Jews,  Whither  I  go,  ye  cannot 
come  ;  so  now  I  say  to  you. 

34  A  new  commandment  I  give 
unto  you,  That  ye  love  one  anoth- 
er;  as  I  have  loved  you,  that  ye 
also  love  one  another. 

35  By  this  shall  all  men  know 
that  ye  are  my  disciples,  if  ye 
have  love  one  to  another. 

36  Simon  Peter  said  unto  him, 
Lord,  whither  goest  thou  ?  Jesus 
answered  him,  Whither  I  go,  thou 
canst  not  follow  me  now ;  but  thou 
shalt  follow  me  afterwards. 

37  Peter  said  unto  him,  Lord, 
why  cannot  I  follow  thee  now  ?  I 
will  lay  down  my  life  for  thy  sake. 

38  Jesus  answered  him,  Wilt 
thou  lay  down  thy  life  for  my 
sake  ?  Verily,  verily,  I  say  unto 
thee,  The  cock  shall  not  crow,  till 
thou  hast  denied  me  thrice. 


XIV.— 1.   Ye  believe  in  God.    Better 
as  an  imperative,  viz.,  "  believe  in  God." 

6.  The  way  to  God  is  through  Christ, 

the  truth  of  God  is  in  Christ,  and  the  life 
of  God  is  with  Christ.     In  this  sense  is 


CHAPTER  XIV. 

LET  not  your  heart  be  troubled : 
ye  believe  in  God,  believe  also 
in  me. 

2  In  my  Father's  house  are 
many  mansions  :  if  it  were  not  so, 
I  would  have  told  you.  I  go  to 
prepare  a  place  for  you. 

3  And  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again, 
and  receive  you  unto  myself;  that 
where  I  am,  there  ye  may  be  also. 

4  And  whither  I  go  ye  know, 
and  the  way  ye  know. 

5  Thomas  saith  unto  him, 
Lord,  we  know  not  whither  thou 
goest ;  and  how  can  we  know  the 
way. 

6  Jesus  saith  unto  him,  I  am 
the  way,  the  truth,  and  the  life  : 
no  man  cometh  unto  the  Father, 
but  by  me. 

7  If  ye  had  known  me,  ye 
should  have  known  my  Father 
also :  and  from  henceforth  ye 
know  him,  and  have  seen  him. 

8  Philip  saith  unto  him,  Lord, 
shew  us  the  Father,  and  it  sufii- 
ceth  us. 

9  Jesus  saith  unto  him,  Have 
I  been  so  long  trine  with  you,  and 
yet  hast  thou  not  known  me, 
Philip  ?  he  that  hath  seen  me 
hath  seen  the  Father ;  and  how 
sayest  thou  then,  Shew  us  the 
Father  ? 

10  Believest  thou  not  that  I 
am  in  the  Father,  and  the  Father 
in  me?  the  words  that  I  speak 
unto  you  I  speak  not  of  myself: 

Christ  the  true  and  living  way. 7. 

From  henceforth  ye  know  him  and  have 
seen  him,  i.  e.,  soon,  when  I  suffer,  ye 
shall  find  that  you  have  known  and  seen 
the  Father  in  me.     Then  your  eyes  shall 


JOHN. 


217 


but  the  Father  that  dwelleth  in 
me,  he  doeth  the  works. 

11  Believe  me  that  I  am  in  the 
Father,  and  the  Father  in  me :  or 
else  believe  me  for  the  very  works' 
sake. 

12  Verily,  verily,  I  say  unto 
you,  He  that  believeth  on  me,  the 
works  that  I  do  shall  he  do  also  ; 
and  greater  ivorks  than  these  shall 
he  do ;  because  I  go  unto  my  Fa- 
ther. 

13  And  whatsoever  ye  shall  ask 
in  my  name,  that  will  I  do,  that 
the  Father  may  be  glorified  in  the 
Son. 

14  If  ye  shall  ask  any  thing  in 
my  name,  I  will  do  it. 

15  %  If  ye  love  me,  keep  my 
commandments. 

16  And  I  will  pray  the  Father, 
and  he  shall  give  you  another 
Comforter,  that  he  may  abide  with 
you  for  ever ; 

17  Even  the  Spirit  of  truth; 
whom  the  world  cannot  receive, 
because  it  seeth  him  not,  neither 
knoweth  him  :  but  ye  know  him  ; 
for  he  dwelleth  with  you,  and 
shall  be  in  you. 

18  I  will  not  leave  you  com- 
fortless :  I  will  come  to  you. 

19  Yet  a  little  while,  and  the 


be  fully  opened.— 
not  believe   ruv 


— 11.  Or  else.  If  ye  do 

simple    assertion. 

1 2.  Because  I  go  unto  my  Father,  and 
my  Father  will  then  work  through  you 
for  the  edification  of  his  Church.  The 
"I"  is  emphatic. 13.  Tfiat  the  Fa- 
ther may  be  glorified  in  the  Son,  whose 
is  the   Church,    and   whose   name   the 

Church  bears. 14.  The  "I"  is  here 

emphatic  in  the  Greek. 18.  /  will 

not  leave  you  comfortless  :  I  will  come  to 
you.  Rather,  "I  will  not  leave  you  or- 
phans :  I  am  coming  to  you."  They 
were  not  to  be  deprived  of  the  Father 
10 


world  seeth  me  no  more ;  but  ye 
see  me :  because  I  live,  ye  shall 
live  also. 

20  At  that  day  ye  shall  know 
that  I  am  in  my  Father,  and  ye 
in  me,  and  I  in  you. 

21  He  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is 
that  loveth  me  :  and  he  that  lov- 
eth  me  shall  be  loved  of  my  Fa- 
ther, and  I  will  love  him,  and  will 
manifest  myself  to  him. 

22  Judas  saith  unto  him,  not 
Iscariot,  Lord,  how  is  it  that  thou 
wilt  manifest  thyself  unto  us,  and 
not  unto  the  world  ? 

23  Jesus  answered  and  said 
unto  him,  If  a  man  love  me,  he 
will  keep  my  words  :  and  my  Fa- 
ther will  love  him,  and  we  will 
come  unto  him,  and  make  our 
abode  with  him. 

24  He  that  loveth  me  not 
keepeth  not  my  sayings  :  and  the 
word  which  ye  hear  is  not  mine, 
but  the  Father's  which  sent  me. 

25  These  things  have  I  spoken 
unto  you,  being  yet  present  with 
you. 

26  But  the  Comforter,  which  is 
the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  shall 
teach  you  all  things,  and  bring  all 

by  Christ's  going,  for  he  was  speedily 
coming  by  the  Spirit,  who  would  mani- 
fest the  Father  to  them. 1 9.  Better 

read,  "  but  ye  see  me,  because  I  live  and 
ye  shall  live."  Their  spiritual  life  with 
Christ  enabled  them  to  see  him.     The 

20th  verse  confirms  this  rendering. 

22.  Judas.  This  was  Judas,  the  broth- 
er of  James  the  less  (Luke  vi.  14),  called 
by  Matthew  (x.  3)  "Lebbeus,  whose 
surname  was  Thaddeus."  He  was  the 
author  of  the  Epistle  of  Jude.  (See  Jude 
1.)  Judas  asks  his  question  probably 
with  the  Jewish  idea  of  Messiah's  mani- 


218 


JOHN. 


things  to  your  remembrance,  what- 
soever I  have  said  unto  you. 

27  Peace  I  leave^with  you,  my 
peace  I  give  unto  you :  not  as  the 
world  giveth,  give  I  unto  you. 
Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid. 

28  Ye  have  heard  how  I  said 
unto  you,  I  go  away,  and  come 
again  unto  you.  If  ye  loved  me, 
ye  would  rejoice,  because  I  said, 
I  go  unto  the  Father :  for  my 
Father  is  greater  than  I. 

29  And  now  I  have  told  you 
before  it  come  to  pass,  that,  when 
it  is  come  to  pass,  ye  might  be- 
lieve. 

30  Hereafter  I  will  not  talk 
much  with  you  :  for  the  prince  of 
this  world  cometh,  and  hath  noth- 
ing in  me. 

31  But  that  the  world  may 
know  that  I  love  the  Father; 
and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise, 
let  us  go  hence. 

CHAPTER   XV. 

I  AM  the  true  vine,  and  my 
Father  is  the  husbandman. 
2  Every  branch  in  me  that 
beareth  not  fruit  he  taketh  away : 
and  every  branch  that  beareth 
fruit,  he  purgeth  it,  that  it  may 
bring  forth  more  fruit. 

festation  in  his  mind ;  to  wit,  an  outward 
kingdom. 28.  Ye  would  rejoice  in- 
stead of  fearing.  This  is  a  gentle  reproof. 

30.    Prince   of  this  world.      See 

chap.  xii.  31. 31.  But  that  the  world 

may  see  my  obedient  love  to  the  Father, 
even  as  the  Father  has  enjoined,  so  I 
give  up  my  life  ;  but  it  is  not  given  be- 
cause the  prince  of  this  world  has  found 
any  sin  in  me.  Arise,  let  us  go  hence. 
They  probably  all  arise  from  the  table 


3  Now  ye  are  clean  through 
the  word  which  I  have  spoken 
unto  you. 

4  Abide  in  me,  and  I  in  you. 
As  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  except  ye 
abide  in  me. 

5  I  am  the  vine,  ye  are  the 
branches.  He  that  abideth  in  me, 
and  I  in  him,  the  same  bringeth 
forth  much  fruit ;  for  without  me 
ye  can  do  nothing. 

6  If  a  man  abide  not  in  me, 
he  is  cast  forth  as  a  branch,  and 
is  withered;  and  men  gather  them, 
and  cast  them  into  the  fire,  and 
they  are  burned. 

7  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ye  shall  ask 
what  ye  will,  and  it  shall  be  done 
unto  you. 

8  Herein  is  my  Father  glori- 
fied, that  ye  bear  much  fruit ;  so 
shall  ye  be  my  disciples. 

9  As  the  Father  hath  loved 
me,  so  have  I  loved  you  :  continue 
ye  in  my  love. 

10  If  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love ; 
even  as  I  have  kept  my  Father's 
commandments,  and  abide  in  his 
love. 

11  These  things  have  I  spoken 
unto  you,  that  my  joy  might  re- 


here,  and  the  words  recorded  in  the 
next  three  chapters  are  uttered  before 
they  leave  the  upper  room. 

XV.— 2.  Purgeth.      Better  "cleans- 

eth." 4.  Abide  in  me,  and  I  in  you. 

Better  as  indicative,  explaining  the  3d 
verse,  thus,  "  ye  abide  in  me  and  I  abide 

in  you." 6.  As  a  branch.     Bather 

"  as  the  branch,"  i.  e.,  as  in  the  case  of 

the  unconnected  branch. 8.  So  shall 

ye  be  my  disciples.    Bather,  "and  shall 


JOHN. 


219 


main  in  you,  and  that  your  joy 
might  be  full. 

12  This  is  my  commandment, 
That  ye  love  one  another,  as  I 
have  loved  you. 

13  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his 
life  for  his  friends. 

14  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you. 

15  Henceforth  I  call  you  not 
servants ;  for  the  servant  knoweth 
not  what  his  lord  doeth  :  but  I 
have  called  you  friends;  for  all 
things  that  I  have  heard  of  my 
Father  I  have  made  known  unto 
you. 

16  Ye  have  not  chosen  me,  but 
I  have  chosen  you,  and  ordained 
you,  that  ye  should  go  and  bring 
forth  fruit,  and  that  your  fruit 
should  remain ;  that  whatsoever 
ye  shall  ask  of  the  Father  in  my 
name,  he  may  give  it  you. 

17  These  things  I  command 
you,  that  ye  love  one  another. 

18  If  the  world  hate  you,  ye 
know  that  it  hated  me  before  it 
hated  you. 

19  If  ye  were  of  the  world,  the 
world  would  love  his  own ;  but 
because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hateth 
you. 

20  Remember  the  word  that  I 
said  unto  you,  The  servant  is  not 
greater  than  his  lord.  If  they 
have  persecuted  me,  they  will  also 

be  to  me  disciples"  indeed. 9.  Con- 
tinue. Better  "  abide."  It  is  the  same 
word  as  in  vv.  4,  5,  &c.— — 16.  Remain. 
Better  "abide."     See   preceding  note. 

17.  These  things.     Better  "this." 

22.  They  had  not  had  sin,  i.  e.,  the 

sin  of  rejecting  Christ,  as  we  say,  "they 


persecute  you  ;  if  they  have  kept 
my  saying,  they  will  keep  yours 
also. 

21  But  all  these  things  will 
they  do  unto  you  for  my  name's 
sake,  because  they  know  not  him 
that  sent  me. 

22  If  I  had  not  come  and  spo- 
ken unto  them,  they  had  not  had 
sin ;  but  now  they  have  no  cloak 
for  their  sin. 

23  He  that  hateth  me  hateth 
my  Father  also. 

24  If  I  had  not  done  among 
them  the  works  which  none  other 
man  did,  they  had  not  had  sin  : 
but  now  have  they  both  seen  and 
hated  both  me  and  my  Father. 

25  But  this  cometh  to  pass,  that 
the  word  might  be  fulfilled  that  is 
written  in  their  law,  They  hated 
me  without  a  cause. 

26  But  when  the  Comforter  is 
come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit  of 
truth,  which  proceedeth  from  the 
Father,  he  shall  testify  of  me : 

27  And  ye  also  shall  bear  wit- 
ness, because  ye  have  been  with 
me  from  the  beginning. 

CHAPTER  XYI. 

THESE    things  have  I  spoken 
unto  you,  that  ye  should  not 
be  offended. 

2  They  shall  put  you  out  of  the 
synagogues  :  yea,  the  time  cometh, 
that  whosoever  killeth  you  will 
think  that  he  doeth  God  service. 

would  not  have  been  to  blame." 24. 

See  preceding  note. 25.  The  tvord. 

Psalm  lxix.  4.     Law,  i.  e.,  Scriptures. 
XVI. — 1.  Offended,  i.  e.,  hindered  by 
stumbling-blocks.       These     stumbling- 
blocks  are  mentioned  in  the  next  verse. 
2.  Put  you  out  of  the  synagogues. 


220 


JOHN. 


3  And  these  things  will  they 
do  unto  you,  because  they  have 
not  known  the  Father,  nor  me. 

4  But  these  things  have  I  told 
you,  that  when  the  time  shall 
come,  ye  may  remember  that  I 
told  you  of  them.  And  these 
things  I  said  not  unto  you  at  the 
beginning,  because  I  was  with 
you. 

5  But  now  I  go  my  way  to  him 
that  sent  me;  and  none  of  you 
asketh  me,  Whither  goest  thou  ? 

6  But  because  I  have  said  these 
things  unto  you,  sorrow  hath  filled 
your  heart. 

7  Nevertheless  I  tell  you  the 
truth ;  It  is  expedient  for  you 
that  I  go  away :  for  if  I  go  not 
away,  the  Comforter  will  not  come 
unto  you;  but  if  I  depart,  I  will 
send  him  unto  you. 

8  And  when  he  is  come,  he  will 
reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment : 

9  Of  sin,  because  they  believe 
not  on  me ; 

10  Of  righteousness,  because  I 
go  to  my  Father,  and  ye  see  me 


no  more  ; 


11  Of  judgment,   because    the 
prince  of  this  world  is  judged. 

12  I  have  yet  many  things  to 

i.    e.,  excommunicate  you. 10.  Of 

righteousness,  because  I  go  to  my  Father, 
and  ye  see  me  no  more.  Christ's  going  to 
his  Father  to  be  seen  henceforward  only 
by  the  eye  of  faith  (to  those  in  the  world, 
2  Cor.  v.  16),  is  the  great  fact  of  the  on- 
ly true  righteousness  before  God,  just  as 
the  world's  unbelief  (ver.  9)  is  the  great 
fact  of  its  sin,  and  Satan's  condemnation 
(ver.  11)  is  the  great  fact  of  the  world's 
judgment.  The  world's  sin  is  unbelief, 
and  they  will  be  convinced  of  that  by 
God's  Spirit,  either  to  damnation  or  sal- 


say  unto  you,  but  ye  cannot  bear 
them  now. 

13  Howbeit  when  he,  the  Spirit 
of  truth,  is  come,  he  will  guide 
you  into  all  truth :  for  he  shall 
not  speak  of  himself ;  but  whatso- 
ever he  shall  hear,  that  shall  he 
speak  :  and  he  will  shew  you 
things  to  come. 

14  He  shall  glorify  me  :  for  he 
shall  receive  of  mine,  and  shall 
shew  it  unto  you. 

15  All  things  that  the  Father 
hath  are  mine :  therefore  said  I, 
that  he  shall  take  of  mine,  and 
shall  shew  it  unto  you. 

16  A  little  while,  and  ye  shall 
not  see  me :  and  again,  a  little 
while,  and  ye  shall  see  me,  because 
I  go  to  the  Father. 

17  Then  said  some  of  his  disci- 
ples among  themselves,  What  is 
this  that  he  saith  unto  us,  A  little 
while,  and  ye  shall  not  see  me : 
and  again,  a  little  while,  and  ye 
shall  see  me :  and,  Because  I  go 
to  the  Father  ? 

18  They  said  therefore,  What 
is  this  that  he  saith,  A  little  while  ? 
we  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  that  they 
were  desirous  to  ask  him,  and 
said    unto   them,   Do  ye  inquire 


vation.  The  world's  condemnation  is  in 
Satan's  condemnation  (whom  they  obey 
as  willing  slaves),  and  they  will  be  con- 
vinced of  that  by  God's  Spirit,  either  to 

damnation  or  salvation. 16.  Ye  shall 

see  me  as  present  by  the  Spirit. 19. 

The  perplexity  of  the  disciples  seems  to 
have  been  with  the  declaration  that  in  a 
little  ivhile  they  should*  see  him,  as  com- 
pared with  the  declaration  in  ver.  10. 
In  that  verse  a  literal  perception  by  the 
sense  is  meant,  but  here  a  spiritual  per- 
ception of  Christ  in  the  Spirit  who  should 


JOHN. 


221 


among  yourselves  of  that  I  said, 
A  little  while,  and  ye  shall  not 
see  me  :  and  again,  a  little  while, 
and  ye  shall  see  me  ? 

20  Verily,  verily,  I  say  unto 
you,  That  ye  shall  weep  and  la- 
ment, but  the  world  shall  rejoice ; 
and  ye  shall  be  sorrowful,  but 
your  sorrow  shall  be  turned  into 
joy. 

21  A  woman  when  she  is  in 
travail  hath  sorrow,  because  her 
hour  is  come  :  but  as  soon  as  she 
is  delivered  of  the  child,  she  re- 
membereth  no  more  the  anguish, 
for  joy  that  a  man  is  born  into 
the  world. 

22  And  ye  now  therefore  have 
sorrow  :  but  I  will  see  you  again, 
and  your  heart  shall  rejoice,  and 
your  joy  no  man  taketh  from  you. 

23  And  in  that  day  ye  shall 
ask  me  nothing.  Verily,  verily, 
I  say  unto  you,  Whatsoever  ye 
shall  ask  the  Father  in  my  name, 
he  will  give  it  you. 

24  Hitherto  have  ye  asked  no- 
thing in  my  name :  ask,  and  ye 
shall  receive,  that  your  joy  may 
be  full. 

25  These  things  have  I  spoken 
unto    you   in   proverbs :  but  the 

take  the  things  of  Christ  and  show  them 

unto  them. 22.  I  will  see  you  again. 

See  the  two  preceding  notes. 23.  Ye 

shall  ask  me  nothing,  i.  e.,  me,  as  ye  now 
in  your  darkened  minds  view  me,  for 
then  ye  shall  see  that  the  fullness  of  the 
Godhead  dwelleth  in  me,  and  that  in 
asking  me,  ye  ask  the  Father.  Then  ye 
shall  ask  the  Father  as  seeing  me  in  the 
Father  (as  ye  never  have  yet),  and  my 

name  shall  prevail  in  your  requests. 

24.  Hitherto  have  ye  asked  nothing  in 
my  name,  for  ye  have  never  seen  my 
relation  to  the  Father,  as  ye  shall  here- 
after.  25.  Proverbs,  i.  e.,  enigmas. 


time  cometh,  when  I  shall  no 
more  speak  unto  you  in  proverbs, 
but  I  shall  shew  you  plainly  of 
the  Father. 

26  At  that  day  ye  shall  ask  in 
my  name :  and  I  say  not  unto 
you,  that  I  will  pray  the  Father 
for  you : 

27  For  the  Father  himself  lov- 
eth  you,  because  ye  have  loved 
me,  and  have  believed  that  I  came 
out  from  God. 

28  I  came  forth  from  the  Fa- 
ther, and  am  come  into  the  world  : 
again,  I  leave  the  world,  and  go 
to  the  Father. 

29  His  disciples  said  unto  him, 
Lo,  now  speakest  thou  plainly, 
and  speakest  no  proverb. 

30  Now  are  we  sure  that  thou 
knowest  all  things,  and  needest 
not  that  any  man  should  ask  thee  : 
by  this  we  believe  that  thou  earn- 
est forth  from  God. 

31  Jesus  answered  them,  Do 
ye  now  believe  ? 

32  Behold,  the  hour  cometh, 
yea,  is  now  come,  that  ye  shall  be 
scattered,  every  man  to  his  own, 
and  shall  leave  me  alone  :  and  yet 
I  am  not  alone,  because  the  Fath- 
er is  with  me. 


-26.  I  say  not  unto  you,  that  I  will 


pray  the  Father  for  yoxi,  for  I  am  in  the 
Father.  Tour  prayers  to  the  Father  will 
be  direct,  as  ye  see  the  Father  in  me 

and  me  in  the  Father. 29,  30.  Christ 

had   declared  that  the  enigmas  he  had 
I  uttered  would  be  solved  when  the  Spirit 
i  would  visit  them  after  his  departure,  but 
the  disciples,  in  the  face  of  that  declara- 
tion, exclaim  that  already  they  are  solv- 
ed.    They  were  mistaken,  as   their   in- 
terpretation (which  is  confused)  in  ver. 
—31,  32.    Jesus  rebukes 


30  shows. 

their  forwardness,  which  was  a  form  of 

unbelief  in  his  words,  and  shows  them 


222 


JOHN. 


33  These  things  I  have  spoken 
unto  you,  that  in  me  ye  might 
have  peace.  In  the  world  ye  shall 
have  tribulation  :  hut  he  of  good 
cheer ;  I  have  overcome  the  world. 

CHAPTER  XVII. 

THESE  words  spake  Jesus,  and 
lifted  up  his  eyes  to  heaven, 
and  said,  Father,  the  hour  is  come; 
glorify  thy  Son,  that  thy  Son  also 
may  glorify  thee : 

2  As  thou  hast  given  him  power 
over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  thou 
hast  given  him. 

3  And  this  is  life  eternal,  that 
they  might  know  thee  the  only 
true  God,  and  Jesus  Christ,  whom 
thou  hast  sent. 

4  I  have  glorified  thee  on  the 
earth :  I  have  finished  the  work 
which  thou  gavest  me  to  do. 

5  And  now,  0  Father,  glorify 
thou  me  with  thine  own  self  with 
the  glory  which  I  had  with  thee 
before  the  world  was. 

G  I  have  manifested  thy  name 
unto  the  men  which  thou  gavest 
me  out  of  the  world :  thine  they 
were,  and  thou  gavest  them  me ; 
and  they  have  kept  thy  word. 

7  Now  they  have  known  that 
all  things  whatsoever  thou  hast 
given  me  are  of  thee. 

8  For  I  have  given  unto  them 

they  were  not  as  complete  in  their  spir- 
itual preparations  as  they  thought,  for 
though  they  had  faith,  it  was  not  clear 
and  strong  enough  to  prevent  them  from 
forsaking  him.  Compare  Mark  xiv.  27, 
31. 

XVII. — 1.  These  words,  i.  e.,  those 
recorded  in  the  15th  and  16th  chapters. 
Christ  was  glorified  by  his  death  and  re- 
surrection, the  great  centre  to  which  the 


the  words  which  thou  gavest  me ; 
and  they  have  received  them,  and 
have  known  surely  that  I  came 
out  from  thee,  and  they  have  be- 
lieved that  thou  didst  send  me. 

9  I  pray  for  them  :  I  pray  not 
for  the  world,  but  for  them  which 
thou  hast  given  me ;  for  they  are 
thine. 

10  And  all  mine  are  thine,  and 
thine  are  mine ;  and  I  am  glori- 
fied in  them. 

11  And  now  I  am  no  more  in 
the  world,  but  these  are  in  the 
world,  and  I  come  to  thee.  Holv 
Father,  keep  through  thine  own 
name  those  whom  thou  hast  given 
me,  that  they  may  be  one,  as  we 
are. 

12  While  I 'was  with  them  in 
the  world,  I  kept  them  in  thy 
name  :  those  that  thou  gavest  me 
I  have  kept,  and  none  of  them  is 
lost,  but  the  son  of  perdition  ;  that 
the  Scripture  might  be  fulfilled. 

13  And  now  come  I  to  thee; 
and  these  things  I  speak  in  the 
world,  that  they  might  have  my 
joy  fulfilled  in  themselves. 

14  I  have  given  them  thy 
word ;  and  the  world  hath  hated 
them,  because  they  are  not  of  the 
world,  even  as  I  am  not  of  the 
world. 

15  I  pray  not  that  thou  should- 
est  take  them  out  of  the  world, 

world  looks  for  its  atoning  sacrifice,  and 
by  the  same    and   its   glorious   results 

Christ     glorifies     the     Father. 11. 

Tlirough  thine  own  name,  i.  e.,  by  thy  will 

and  power  and  grace. 12.  Tfie  son 

of  perdition,  i.  e.,  Judas. 13.  My  joy, 

i.  e.,  joy  in  me  and  obtained  for  them  by 
me.     These  things  I  speak,  i.   e.,   this 

prayer. 1 5.  From  the  evil.     Rather 

"from  the  evil  one."     Comp.  1  John  v. 


JOHN. 


223 


but  that  thou  shouldest  keep  them 
from  the  evil. 

16  They  are  not  of  the  world, 
even  as  I  am  not  of  the  world. 

17  Sanctify  them  through  thy 
truth  :  thy  word  is  truth. 

18  As  thou  hast  sent  me  into 
the  world,  even  so  have  I  also  sent 
them  into  the  world. 

19  And  for  their  sakes  I  sanc- 
tify myself,  that  they  also  might 
be  sanctified  through  the  truth. 

20  Neither  pray  I  for  these 
alone,  but  for  them  also  which 
shall  believe  on  me  through  their 
word ; 

21  That  they  all  may  be  one ; 
as  thou,  Father,  art  in  me,  and  I 
in  thee,  that  they  also  may  be  one 
in  us  :  that  the  world  may  believe 
that  thou  hast  sent  me. 

22  And  the  glory  which  thou 
gavest  me  I  have  given  them ; 
that  they  may  be  one,  even  as  we 
are  one : 

23  I  in  them,  and  thou  in 
me,  that  they  may  be  made  per- 
fect in  one ;  and  that  the  world 
may  know  that  thou  hast  sent  me, 
and  hast  loved  them,  as  thou  hast 
loved  me. 

24  Father,  I  will  that  they 
also,  whom  thou  hast  given  me, 
be  with  me  where  I  am  ;  that  they 
may  behold  my  glory,  which  thou 
hast  given  me:  for  thou  lovedst 
me  before  the  foundation  of  the 
world. 

25  0    righteous    Father,    the 

18. 19.  Sanctify  myself ,  i.  e.,  con- 
secrate myself. 21.  That  the  world 

may  believe.  This  was  not  to  be  a  be- 
lief to  salvation,  for  "the  world"  is  al- 
ways Christ's  enemy. 23.  That  the 

world  may  knovj.     See  preceding  note. 
XVIII.— 1.  TJie   brook   Ccdron  is  a 


world  hath  not  known  thee  :  but 
I  have  known  thee,  and  these  have 
known  that  thou  hast  sent  me. 

26  And  I  have  declared  unto 
them  thy  name,  and  will  declare 
it ;  that  the  love  wherewith  thou 
hast  loved  me  may  be  in  them, 
and  I  in  them. 

CHAPTER  XVIII. 

WHEN  Jesus  had  spoken  these 
words,  he  went  forth  with 
his  disciples  over  the  brook  Ce- 
dron,  where  was  a  garden,  into 
the  which  he  entered,  and  his  dis- 
ciples. 

2  And  Judas  also,  which  be- 
trayed him,  knew  the  place  :  for 
Jesus  ofttimes  resorted  thither 
with  his  disciples. 

3  Judas  then,  having  received 
a  band  of  men  and  officers  from 
the  chief  priests  and  Pharisees, 
cometh  thither  with  lanterns  and 
torches  and  weapons. 

4  Jesus  therefore,  knowing  all 
things  that  should  come  upon  him, 
went  forth,  and  said  unto  them, 
Whom  seek  ye  ? 

5  They  answered  him,  Jesus  of 
Nazareth.  Jesus  saith  unto  them, 
I  am  he.  And  Judas  also,  which 
betrayed  him,  stood  with  them. 

6  As  soon  then  as  he  had  said 
unto  them,  I  am  he,  they  went 
backward,  and  fell  to  the  ground. 

7  Then  asked  he  them  again, 
Whom  seek  ye  ?  And  they  said, 
Jesus  of  Nazareth. 

torrent,  dry  in  summer,  running  south- 
wardly along  the  east  side  of  Jerusalem 
at  the  bottom  of  a  deep  ravine,  and  sep- 
arating the  Mount  of  Olives  from  the 
city.  A  garden.  This  garden  (Geth- 
semane.  See  Matt.  xxvi.  36)  was  proba- 
bly not  far  above  the  Cedron,  on  the 


224 


JOHN. 


8  Jesus  answered,  I  have  told 
you  that  I  am  he :  if  therefore  ye 
seek  me,  let  these  go  their  way  : 

9  That  the  saying  might  be 
fulfilled,  which  he  spake,  Of  them 
which  thou  gavest  me  have  I  lost 
none. 

10  Then  Simon  Peter  having  a 
sword  drew  it,  and  smote  the  high 
priest's  servant,  and  cut  off  his 
right  ear.  The  servant's  name 
was  Malchus. 

11  Then  said  Jesus  unto  Peter, 
Put  up  thy  sword  into  the  sheath  : 
the  cup  which  my  Father  hath 
given  me,  shall  I  not  drink  it  ? 

12  Then  the  band  and  the  cap- 
tain and  officers  of  the  Jews  took 
Jesus,  and  bound  him, 

13  And  led  him  away  to  An- 
nas first ;  for  he  was  father  in  law 
to  Caiaphas,  which  was  the  high 
priest  that  same  year. 

14  Now  Caiaphas  was  he, 
which  gave  counsel  to  the  Jews, 
that  it  was  expedient  that  one 
man  should  die  for  the  people. 

15  T"  And  Simon  Peter  follow- 
ed Jesus,  and  so  did  another  disci- 
ple :  that  disciple  was  known  unto 
the  high  priest,  and  went  in  with 
Jesus  into  the  palace  of  the  high 
priest. 

16  But  Peter  stood  at  the  door 
without.  Then  went  out  that 
other  disciple,  which  was  known 
unto  the  high  priest,  and  spake 
unto  her  that  kept  the  door,  and 
brought  in  Peter. 

17  Then  saith  the  damsel  that 
kept  the   door   unto   Peter,  Art 

slope  of  the  Mount  of  Olives.- 13. 

For  Annas  and  Caiaphas,  see  note   on 

Matt.  xxvi.  3. 14.  See  chap.  xi.  42. 

1 5.  Another  disciple.    Rather  M  the 


not  thou  also  one  of  this  man's 
disciples  ?     He  saith,  I  am  not. 

18  And  the  servants  and  offi- 
cers stood  there,  who  had  made  a 
fire  of  coals,  for  it  was  cold  ;  and 
they  warmed  themselves :  and 
Peter  stood  with  them,  and  warm- 
ed himself. 

19  ^f  The  high  priest  then  ask- 
ed Jesus  of  his  disciples,  and  of 
his  doctrine. 

20  Jesus  answered  him,  I  spake 
openly  to  the  world ;  I  ever  taught 
in  the  synagogue,  and  in  the  tem- 
ple, whither  the  Jews  always  re- 
sort; and  in  secret  have  I  said 
nothing. 

21  Why  askest  thou  me  ?  ask 
them  which  heard  me,  what  I 
have  said  unto  them  :  behold,  they 
know  what  I  said. 

22  And  when  he  had  thus  spo- 
ken, one  of  the  officers  which  stood 
by  struck  Jesus  with  the  palm  of 
his  hand,  saying,  Answerest  thou 
the  high  priest  so  ? 

23  Jesus  answered  him,  If  I 
have  spoken  evil,  bear  witness  of 
the  evil :  but  if  well,  why  smitest 
thou  me  ? 

24  Now  Annas  had  sent  him 
bound  unto  Caiaphas  the  high 
priest. 

25  And  Simon  Peter  stood  and 
warmed  himself.  They  said  there- 
fore unto  him,  Art  not  thou  also 
one  of  his  disciples  ?  He  denied 
it,  and  said,  I  am  not. 

2G  One  of  the  servants  of  the 
high  priest,  being  his  kinsman 
whose  ear  Peter  cut  off,  saith,  Did 

other  disciple,"  i.  e.,  John.  Compare 
chap.  xiii.  23.— — 17.  Art  not  thou. 
Should  be,  "art  thou." 25.  See  pre- 
ceding note. 31.  It  is  not  lawful. 


JOHN. 


225 


not  I  see  thee  in  the  garden  with 
him  ? 

27  Peter  then  denied  again ; 
and  immediately  the  cock  crew. 

28  %  Then  led  they  Jesus  from 
Caiaphas  unto  the  hall  of  judg- 
ment :  and  it  was  early  ;  and  they 
themselves  went  not  into  the  judg- 
ment hall,  lest  they  should  be  de- 
filed ;  but  that  they  might  eat  the 
passover. 

29  Pilate  then  went  out  unto 
them,  and  said,  What  accusation 
bring  ye  against  this  man  ? 

30  They  answered  and  said  un- 
to him,  If  he  were  not  a  malefac- 
tor, we  would  not  have  delivered 
him  up  unto  thee. 

31  Then  said  Pilate  unto  them, 
Take  ye  him,  and  judge  him  ac- 
cording to  your  law.  The  Jews 
therefore  said  unto  him,  It  is  not 
lawful  for  us  to  put  any  man  to 
death : 

32  That  the  saying  of  Jesus 
might  be  fulfilled,  which  he  spake, 
signifying  what  death  he  should 
die. 

33  Then  Pilate  entered  into 
the  judgment  hall  again,  and  call- 
ed Jesus,  and  said  unto  him,  Art 
thou  the  King  of  the  Jews  ? 

34  Jesus  answered  him,  Sayest 
thou  this  thing  of  thyself,  or  did 
others  tell  it  thee  of  me  ? 


The  Roman  power,  though  it  allowed 
the  Jews  to  do  much  independently  in 
the  way  of  trial  and  punishment,  did  not 
allow  them  to  punish  by  death.  Tliat 
was  reserved  for  the  Roman  tribunals. 
32.  Crucifixion  was  a  Roman  cap- 
ital punishment,  while  stoning  was  the 
Jewish  form. 35.  Am  la  Jew  ?  Pi- 
late thus  acknowledges  that  others  caus- 
ed him  to  ask  that  question.  He  thus 
puts  himself  in  the  false  position  of  a 
10* 


35  Pilate  answered,  Am  I  a 
Jew  ?  Thine  own  nation  and 
the  chief  priests  have  delivered 
thee  unto  me  :  what  hast  thou 
done  ? 

36  Jesus  answered,  My  king- 
dom is  not  of  this  world :  if  my 
kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I 
should  not  be  delivered  to  the 
Jews:  but  now  is  my  kingdom 
not  from  hence. 

37  Pilate  therefore  said  unto 
him,  Art  thou  a  king  then  ?  Je- 
sus answered,  Thou  sayest  that  I 
am  a  king.  To  this  end  was  I 
born,  and  for  this  cause  came  I 
into  the  world,  that  I  should  bear 
witness  unto  the  truth.  Every 
one  that  is  of  the  truth  heareth 
my  voice. 

38  Pilate  saith  unto  him,  What 
is  truth  ?  And  when  he  had  said 
this,  he  went  out  again  unto  the 
Jews,  and  saith  unto  them,  I  find 
in  him  no  fault  at  all. 

39  But  ye  have  a  custom,  that 
I  should  release  unto  you  one  at 
the  passover  :  will  ye  therefore 
that  I  release  unto  you  the  King 

;  of  the  Jews  ? 

40  Then  cried  they  all  again, 
;  saying,  Not  this  man,  but  Barab- 

bas.  Now  Barabbas  was  a  rob- 
ber. 

Roman  magistrate  meddling  with  a  pure- 
ly Jewish  question,  in  nothing  (according 
to  his  own  "view)  affecting  his  govern- 
ment.  37.   Here    Pilate,   awakened 

by  what  Christ  had  just  said,  speaks  for 
himself  and  not  for  the  Jews.  The  "  thou" 
is  emphatic.  Thou  sayest  =  Thou  say- 
est rightly. 38.    WJiat  is  truth  ?    A 

question  put  in  the  sarcastic  indifference 
of  a  Roman  gentleman  of  that  skeptical 
day. 


226 


JOHN. 


CHAPTER  XIX. 

THEN  Pilate  therefore  took  Je- 
sus, and  scourged  him. 

2  And  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on  his 
head,  and  they  put  on  him  a  pur- 
ple robe, 

3  And  said,  Hail,  King  of  the 
Jews !  and  they  smote  him  with 
their  hands. 

4  Pilate  therefore  went  forth 
again,  and  saith  unto  them,  Be- 
hold, I  bring  him  forth  to  you, 
that  ye  may  know  that  I  find  no 
fault  in  him. 

6  Then  came  Jesus  forth,  wear- 
ing the  crown  of  thorns,  and  the 
purple  robe.  And  Pilate  saith 
unto  them,  Behold  the  man  ! 

6  When  the  chief  priests  there- 
fore and  officers  saw  him,  they 
cried  out,  saying,  Crucify  him, 
crucify  him.  Pilate  saith  unto 
them,  Take  ye  him,  and  crucify 
him  :  for  I  find  no  fault  in  him. 

7  The  Jews  answered  him,  We 
have  a  law,  and  by  our  law  he 
ought  to  die,  because  he  made 
himself  the  Son  of  God. 

8  1"  When  Pilate  therefore 
heard  that  saying,  he  was  the  more 
afraid  ; 

9  And  went  again  into  the 
judgment  hall,  and  saith  unto  Je- 
sus, Whence  art  thou  ?  But  Jesus 
gave  him  no  answer. 

10  Then  saith  Pilate  unto  him, 
Speakest  thou  not  unto  me  ? 
knowest  thou  not  that  I  have  pow- 

XIX. — 1.  See  parallel  passages  in 
Matthew,  Mark,  and  Luke,  for  notes  on 

this   chapter. 11.  Therefore,   i.    e., 

because  his  wielded  act  was  done  directly 

against  his  God. 1 3.  Gabbatha,  i.  e., 

high  place. 14.  The  preparation  of 


er  to  crucify  thee,  and  have  power 
to  release  thee  ? 

1 1  Jesus  answered,  Thou  could- 
est  have  no  power  at  all  against 
me,  except  it  were  given  thee  from 
above  :  therefore  he  that  delivered 
me  unto  thee  hath  the  greater  sin. 

12  And  from  thenceforth  Pi- 
late sought  to  release  him  :  but 
the  Jews  cried  out,  saying,  If 
thou  let  this  man  go,  thou  art  not 
Cesar's  friend :  whosoever  maketh 
himself  a  king  speaketh  against 
Cesar. 

13  H  When  Pilate  therefore 
heard  that  saying,  he  brought  Je- 
sus forth,  and  sat  down  in  the 
judgment  seat  in  a  place  that  is 
called  the  Pavement,  but  in  the 
Hebrew,  Gabbatha. 

14  And  it  was  the  preparation 
of  the  passover,  and  about  the 
sixth  hour  :  and  he  saith  unto  the 
Jews,  Behold  your  King  ! 

15  But  they  cried  out,  Away 
with  him,  away  with  him,  crucify 
him.  Pilate  saith  unto  them, 
Shall  I  crucify  your  King  ?  The 
chief  priests  answered,  We  have 
no  king  but  Cesar. 

16  Then  delivered  he  him 
therefore  unto  them  to  be  cruci- 
fied. And  they  took  Jesus,  and 
led  him  away. 

17  And  he  bearing  his  cross 
went  forth  into  a  place  called  the 
place  of  a  skull,  which  is  called  in 
the  Hebrew  Golgotha : 

18  Where  they  crucified  him, 

the  passover.  Christ  had  eaten  the  Pass- 
over with  his  disciples  the  day  before. 
This  preparation  was  Friday,  which  was 
called  preparation-day  in  view  of  the 
following  Sabbath.  So  the  words  are  to 
be  considered  as  "  the  preparation-day 


JOHN. 


227 


and  two  others  with  him,  on  either 
Bide  one,  and  Jesus  in  the  midst. 

19  IT  And  Pilate  wrote  a  title, 
and  put  it  on  the  cross.  And  the 
writing  was,  JESUS  OF  NAZA- 
RETH THE  KING  OF  THE 
JEWS. 

20  This  title  then  read  many  of 
the  Jews ;  for  the  place  where 
Jesus  was  crucified  was  nigh  to 
the  city:  and  it  was  written  in 
Hebrew,  and  Greek,  and  Latin. 

21  Then  said  the  chief  priests 
of  the  Jews  to  Pilate,  Write  not, 
The  King  of  the  Jews ;  but  that 
he  said,  I  am  King  of  the  Jews. 

22  Pilate  answered,  What  I 
have  written  I  have  written. 

23  ^[  Then  the  soldiers,  when 
they  had  crucified  Jesus,  took  his 
garments,  and  made  four  parts,  to 
every  soldier  a  part ;  and  also  his 
coat :  now  the  coat  was  without 
seam,  woven  from  the  top  through- 
out. 

24  They  said  therefore  among 
themselves,  Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it  shall  be  : 
that  the  Scripture  might  be  ful- 
filled, which  saith,  They  parted 
my  raiment  among  them,  and  for 
my  vesture  they  did  cast  lots. 
These  things  therefore  the  soldiers 
did. 

25  ^f  Now  there  stood  by  the 
cross  of  Jesus  his  mother,  and  his 
mother's  sister,  Mary  the  wife  of 
Cleophas,  and  Mary  Magdalene. 

in  the  Passover-week."  The  sixth  hour. 
Comparison  with  the  other  evangelists 
shows  that  this  is  an  error  in  transcrip- 
tion, an  error  very  easily  made  in  num- 
bers. The  characters  for  3  and  6  are 
very  similar.  It  was  about  9  o'clock 
(the  third  hour)  that  our  Lord  was  cru- 


26  When  Jesus  therefore  saw 
his  mother,  and  the  disciple  stand- 
ing by,  whom  he  loved,  he  saith 
unto  his  mother,  Woman,  behold 
thy  son ! 

27  Then  saith  he  to  the  disci- 
ple, Behold  thy  mother !  And 
from  that  hour  that  disciple  took 
her  unto  his  own  home. 

28  %  After  this,  Jesus  knowing 
that  all  things  were  now  accom- 
plished, that  the  Scripture  might 
be  fulfilled,  saith,  I  thirst. 

29  Now  there  was  set  a  vessel 
full  of  vinegar  :  and  they  filled  a 
sponge  with  vinegar,  and  put  it 
upon  hyssop,  and  put  it  to  his 
mouth. 

30  When  Jesus  therefore  had 
received  the  vinegar,  he  said,  It  is 
finished  :  and  he  bowed  his  head, 
and  gave  up  the  ghost. 

31  The  Jews  therefore,  because 
it  was  the  preparation,  that  the 
bodies  should  not  remain  upon  the 
cross  on  the  sabbath  day,  (for  that 
sabbath  day  was  a  high  day,)  be- 
sought Pilate  that  their  legs  might 
be  broken,  and  that  they  might  be 
taken  away. 

32  Then  came  the  soldiers,  and 
brake  the  legs  of  the  first,  and  of 
the  other  which  was  crucified  with 
him. 

33  But  when  they  came  to  Je- 
sus, and  saw  that  he  was  dead  al- 
ready, they  brake  not  his  legs  : 

34  But  one  of  the  soldiers  with 


cified. 24.    The   Scripture.     Psalm 

xxii.  18. 25.    Cleophas.     See  Matt. 

xxvii.    56. 26.     The   disciple  .  .  . 

whom  he  loved,  i.  e.,  John.     See  chap. 

xiii.  23. 28.  The  Scripture.     Psalm 

lxix.  21. 31.  17ie  preparation.     See 

above,  ver.  14.-4  high  day>  i.  e.,  a  great 


228 


JOHN. 


a  spear  pierced  his  side,  and  forth- 
with came  there  out  blood  and 
water. 

35  And  he  that  saw  it  bare 
record,  and  his  record  is  true; 
and  he  knoweth  that  he  saith  true, 
that  ye  might  believe. 

36  For  these  things  were  done, 
that  the  Scripture  should  be  ful- 
filled, A  bone  of  him  shall  not  be 
broken. 

37  And  again  another  Scrip- 
ture saith,  They  shall  look  on  him 
whom  they  pierced. 

38  T  And  after  this  Joseph  of 
Arimathea,  being  a  disciple  of  Je- 
sus, but  secretly  for  fear  of  the 
Jews,  besought  Pilate  that  he 
might  take  away  the  body  of  Je- 
sus :  and  Pilate  gave  him  leave. 
He  came  therefore,  and  took  the 
body  of  Jesus. 

39  And  there  came  also  Nico- 
demus.  (which  at  the  first  came  to 
Jesus  by  night,)  and  brought  a 
mixture  of  myrrh  and  aloes,  about 
a  hundred  pound  weight. 

40  Then  took  they  the  body  of 
Jesus,  and  wound  it  in  linen 
clothes  with  the  spices,  as  the 
manner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where  he 
was  crucified  there  was  a  garden ; 
and  in  the  garden  a  new  sepulchre, 
wherein  was  never  man  yet  laid. 

42  There  laid  they  Jesus  there- 
day,  because  it  was  the  sabbath  of  the 
Passover-week.  That  their  legs  might 
be  broken.     Probably  to  expedite  death. 

35.  And  he  knoweth  that  he  saith 

true y  that  ye  might  believe,  i.  e.,  and  he 
affirms  that  his"  whole  object  in  telling 
the  truth  is  your  faith. 36.  T/ie  Scrip- 
ture.    Ex.  xii.  46  and  Psalrn  xxxiv.  20. 

37.  Another  Scripture.     Zech.  xii. 

10. 42.  Because  of  the  Jews'  prepa- 


role because  of  the  Jews'  prepara- 
tion day ;  for  the  sepulchre  was 
nigh  at  hand. 

CHAPTER   XX. 

THE  first  day  of  the  week  Com- 
eth Mary  Magdalene  early, 
when  it  was  yet  dark,  unto  the 
sepulchre,  and  seeth  the  stone 
taken  away  from  the  sepulchre. 

2  Then  she  runneth,  and  com- 
eth  to  Simon  Peter,  and  to  the 
other  disciple,  whom  Jesus  loved, 
and  saith  unto  them,  They  have 
taken  away  the  Lord  out  of  the 
sepulchre,  and  we  know  not  where 
they  have  laid  him. 

3  Peter  therefore  went  forth, 
and  that  other  disciple,  and  came 
to  the  sepulchre. 

4  So  they  ran  both  together : 
and  the  other  disciple  did  outrun 
Peter,  and  came  first  to  the  sepul- 
chre. 

5  And  he  stooping  down,  and 
looking  in,  saw  the  linen  clothes 
lying ;  yet  went  he  not  in. 

6  Then  cometh  Simon  Peter 
following  him,  and  went  into  the 
sepulchre,  and  seeth  the  linen 
clothes  lie, 

7  And  the  napkin,  that  was 
about  his  head,  not  lying  with  the 
linen  clothes,  but  wrapped  togeth- 
er in  a  place  by  itself. 

8  Then  went  in  also  that  other 

ration  day.  They  did  not  wish  on  that 
eve  of  spiritual  preparation  to  do  more 
than  was  absolutely  necessary. 

XX. — 1.  For  the  order  of  the  events 
recorded  in  this  and  the  next  chapter, 
see  notes  at  the  close  of  Matthew's  Gos- 
pel.  2.  Hie  other  disciple.   See  chap. 

xix.  26.  We  know  not.  This  shows 
that  Mary  had  not  been  alone  at  the  sep- 
ulchre.    See  chronological  order  in  the 


JOHN. 


229 


disciple,  which  came  first  to  the 
sepulchre,  and  he  saw,  and  be- 
lieved. 

9  For  as  yet  they  knew  not  the 
Scripture,  that  he  must  rise  again 
from  the  dead. 

10  Then  the  disciples  went 
away  again  unto  their  own  home. 

11  1  But  Mary  stood  without 
at  the  sepulchre  weeping  :  and  as 
she  wept,  she  stooped  down,  and 
looked  into  the  sepulchre, 

12  And  seeth  two  angels  in 
white  sitting,  the  one  at  the  head, 
and  the  other  at  the  feet,  where 
the  body  of  Jesus  had  lain. 

13  And  they  say  unto  her,  Wo- 
man, why  weepest  thou  ?  She 
saith  unto  them,  Because  they 
have  taken  away  my  Lord,  and  I 
know  not  where  they  have  laid 
him. 

14  And  when  she  had  thus 
said,  she  turned  herself  back,  and 
saw  Jesus  standing,  and  knew  not 
that  it  was  Jesus. 

15  Jesus  saith  unto  her,  Wo- 
man, why  weepest  thou  ?  whom 
seekest  thou?  She,  supposing 
him  to  be  the  gardener,  saith  unto 
him,  Sir,  if  thou  have  borne  him 
hence,  tell  me  where  thou  hast 
laid  him,  and  I  will  take  him 
away. 

16  Jesus  saith  unto  her,  Mary. 

note  at  the  end   of  Matthew. 17. 

Touch  me  not.  Christ  had  declared 
(John  xvi.  16)  that  he  would  go  to  the 
Father,  and  then  in  a  little  while  come 
again  to  his  disciples,  meaning  that  he 
would  come  by  the  Spirit  (John  xiv.  16, 
17,  18).  Mary  seems  to  have  consider- 
ed his  presence  after  his  resurrection  as 
this  coming,  and  runs  to  grasp  him.  Je- 
sus gently  rebukes  her  by  saying, 
14  Touch  me  not :  this  is  not  a  time  for 


She  turned  herself,  and  saith  unto 
him,  Eabboni;  which  is  to  say, 
Master. 

17  Jesus  saith  unto  her,  Touch 
me  not ;  for  I  am  not  yet  ascend- 
ed to  my  Father  :  but  go  to  my 
brethren,  and  say  unto  them,  I 
ascend  unto  my  Father,  and  your 
Father  ;  and  to  my  God,  and  your 
God. 

18  Mary  Magdalene  came  and 
told  the  disciples  that  she  had 
seen  the  Lord,  and  that  he  had 
spoken  these  things  unto  her. 

19  T  Then  the  same  day  at 
evening,  being  the  first  day  of  the 
week,  when  the  doors  were  shut 
where  the  disciples  were  assem- 
bled for  fear  of  the  Jews,  came 
Jesus  and  stood  in  the  midst,  and 
saith  unto  them,  Peace  de  unto 
you. 

20  And  when  he  had  so  said, 
he  shewed  unto  them  his  hands 
and  his  side.  Then  were  the  dis- 
ciples glad,  when  they  saw  the 
Ebrd. 

21  Then  said  Jesus  to  them 
again,  Peace  be  unto  you  :  as  my 
Father  hath  sent  me,  even  so  send 
I  you. 

22  And  when  he  had  said  this, 
he  breathed  on  them,  and  saith 
unto  them,  Receive  ye  the  Holy 
Ghost : 

intimate  communion,  nor  is  this  my 
promised  coming,  for  I  am  not  ascended 
to  my  Father,  and  my  promised  coming 
was  to  be  after  that."  Christ's  appear- 
ance after  his  resurrection  was  only  to 
fulfil  his  work  by  commissioning  the 
witnesses.  (1  Cor.  xv.  4—9,  Acts  i.  2,  3.) 

20.  His  hands  and  his  side  pierced 

by  the    spear    and    nails. 22.    He 

breathed  on  them.  This  was  probably  a 
symbolic  act  only,  Oriental  in  its  manner. 


230 


JOHN. 


23  Whosesoever  sins  ye  remit, 
they  are  remitted  unto  them ;  and 
whosesoever  sins  ye  retain,  they 
are  retained. 

24  «j[  But  Thomas,  one  of  the 
twelve,  called  Didymus,  was  not 
with  them  when  Jesus  came. 

25  The  other  disciples  there- 
fore said  unto  him,  We  have  seen 
the  Lord.  But  he  said  unto 
them,  Except  I  shall  see  in  his 
hands  the  print  of  the  nails,  and 
put  my  finger  into  the  print  of  the 
nails,  and  thrust  my  hand  into  his 
side,  I  will  not  believe. 

26  ^[  And  after  eight  days 
again  his  disciples  were  within, 
and  Thomas  with  them :  then 
came  Jesus,  the  doors  being  shut, 
and  stood  in  the  midst,  and  said, 
Peace  be  unto  you. 

27  Then  saith  he  to  Thomas, 
Beach  hither  thy  finger,  and  be- 
hold my  hands  ;  and  reach  hither 
thy  hand,  and  thrust  it  into  my 
side ;  and  be  not  faithless,  but 
believing. 

28  And  Thomas  answered  and 
said  unto  him,  My  Lord  and  my 
God. 

29  Jesus  saith  unto  him,  Tho- 
mas, because  thou  hast  seen  me, 
thou  hast  believed :  blessed  are 
they  that  have  not  seen,  and  yet 
have  believed. 

30  *[  And   many  other   signs 

-23.  A  special  promise  to  those  on 


whom  Christ  breathed,  and  not  to  all  the 

Church  or  to  all  Christian  ministers. 

28.  My  Lord  and my  God.  The  notion 
that  this  is  an  exclamation  is  absurd. 
Neither  the  circumstances  nor  the  Greek 
words  permit  such  an  interpretation.  It 
is  evidently,  "  Thou  art  indeed  my  Lord 
and  my  God." 

XXI. — 1.  Sea  of  Tiberias.  See  chap. 


truly  did  Jesus  in  the  presence  of 
his  disciples,  which  are  not  written 
in  this  book : 

31  But  these  are  written,  that 
ye  might  believe  that  Jesus  is  the 
Christ,  the  Son  of  God  ;  and  that 
believing  ye  might  have  life 
through  his  name. 

CHAPTER  XXL 

AFTER  these  things  Jesus 
shewed  himself  again  to  the 
disciples  at  the  sea  of  Tiberias; 
and  on  this  wise  shewed  he  him- 
self. 

2  There  were  together  Simon 
Peter,  and  Thomas  called  Didy- 
mus, and  Nathanael  of  Cana  in 
Galilee,  and  the  sons  of  Zebedee, 
and  two  other  of  his  disciples. 

3  Simon  Peter  saith  unto  them, 
I  go  a  fishing.  They  say  unto 
him,  We  also  go  with  thee.  They 
went  forth,  and  entered  into  a 
ship  immediately ;  and  that  night 
they  caught  nothing. 

4  But  when  the  morning  was 
now  come,  Jesus  stood  on  the 
shore  ;  but  the  disciples  knew  not 
that  it  was  Jesus. 

5  Then  Jesus  saith  unto  them, 
Children,  have  ye  any  meat  ? 
They  answered  him,  No. 

6  And  he  said  unto  them,  Cast 
the  net  on  the  right  side  of  the 
ship,  and  ye  shall  find.  They  cast 

vi.    1. 2.   Nathanael  is  for  several 

reasons,  such  as  the  meaning  of  his 
name,  and  his  companionship  with  Phil- 
ip (chap.  i.  45,  compared  with  the  lists 
of  the  apostles,  Matt.  x.  3,  and  else- 
where), thought  to  be  the  same  as  the 
apostle  Bartholomew.  Tlie  sons  of  Zeb- 
edee were  James  and  John  (Matt.  iv.  21). 

5.  Children.    Comp.  chap.  xiii.  33. 

Probably  the  usage  of  a  kind  familiarity 


JOHN. 


231 


therefore,  and  now  they  were  not 
able  to  draw  it  for  the  multitude 
of  fishes. 

7  Therefore  that  disciple  whom 
Jesus  loved  saith  unto  Peter,  It 
is  the  Lord.  Now  when  Simon 
Peter  heard  that  it  was  the  Lord, 
he  girt  his  fisher's  coat  unto  him, 
(for  he  was  naked,)  and  did  cast 
himself  into  the  sea. 

8  And  the  other  disciples  came 
in  a  little  ship,  (for  they  were  not 
far  from  land,  but  as  it  were  two 
hundred  cubits,)  dragging  the  net 
with  fishes. 

9  As  soon  then  as  they  were 
come  to  land,  they  saw  a  fire  of 
coals  there,  and  fish  laid  thereon, 
and  bread. 

10  Jesus  saith  unto  them, 
Bring  of  the  fish  which  ye  have 
now  caught. 

11  Simon  Peter  went  up,  and 
drew  the  net  to  land  full  of  great 
fishes,  a  hundred  and  fifty  and 
three  :  and  for  all  there  were  so 
many,  yet  was  not  the  net  broken. 

12  Jesus  saith  unto  them,  Come 
and  dine.  And  none  of  the  disci- 
ples durst  ask  him,  "Who  art  thou  ? 
knowing  that  it  was  the  Lord. 

allowed  even  in  strangers,  for  here  Jesus 

was  to  them  apparently  a  stranger. 

7.  That  disciple  whom  Jesus  loved.  See 
chap.  xix.  26.  Naked,  i.  e.,  slightly 
clad.     The  word  is  thus  generally  used. 

8.  In  a  little  ship.    Rather  "  in  the 

little  ship,"  the  same  vessel  from  which 
Peter  cast  himself.  It  was  probably  a 
small  ijshing  craft.  Two  hundred  cu- 
bits =  three  hundred  feet. 9.  Fish 

laid  thereon,  and  bread.  Perhaps  miracu- 
lously provided. 1 5.  Lovest  thou  me 

more  than  these  other  disciples  love  me  ? 
Peter's  forward  zeal  seems  to  be  alluded 
to.  /  love  thee.  This  is  a  different  and  a 
stronger  word. 16.  The  note  on  the 


13  Jesus  then  cometh,  and 
taketh  bread,  and  giveth  them, 
and  fish  likewise. 

14  This  is  now  the  third  time 
that  Jesus  shewed  himself  to  his 
disciples,  after  that  he  was  risen 
from  the  dead. 

15  %  So  when  they  had  dined, 
Jesus  saith  to  Simon  Peter,  Si- 
mon, son  of  Jonas,  lovest  thou  me 
more  than  these  ?  He  saith  unto 
him,  Yea,  Lord ;  thou  knowest 
that  I  love  thee.  He  saith  unto 
him,  Feed  my  lambs. 

16  He  saith  to  him  again  the 
second  time,  Simon,  son  of  Jonas, 
lovest  thou  me  ?  He  saith  unto 
him,  Yea,  Lord ;  thou  knowest 
that  I  love  thee.  He  saith  unto 
him,  Feed  my  sheep. 

17  He  saith  unto  him  the  third 
time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  Peter  was  grieved  be- 
cause he  said  unto  him  the  third 
time,  Lovest  thou  me  ?  And  he 
said  unto  him,  Lord,  thou  know- 
est all  things  ;  thou  knowest  that 
I  love  thee.  Jesus  saith  unto 
him,  Feed  my  sheep. 

18  Yerily,  verily,  I  say  unto 
thee,  When  thou  wast  young,  thou 

preceding  verse  is  applicable  here.  Feed 
my  sheep.  A  different  word  from  that 
in  ver.  15.    This  is  more  strictly,  "Bea 

shepherd  to  my  sheep." 17.  Lovest 

thou  me  ?  This  is  the  strong  word  with 
which  Peter  had  twice  replied.  See 
above,  the  note  on  ver.  15.  The  grada- 
tion in  the  injunction  seems  to  be, 

1.  Feed  my  lambs,  i.  e.,  help  the  weak. 

2.  Guide  and  guard 

my  sheep,         i.  e.,  counsel  the  strong. 

3.  Feed  my  sheep,  i.  e.,  help  the  strong,  for 

they,  too,  need  feed- 
ing with  the  divine 
food  of  the  word,  as 
well  as  the  lambs. 

18.    Thou  shall  stretch  forth  thy 


232 


THE  ACTS. 


girdedst  thyself,  and  walkedst 
whither  thou  wouldest :  but  when 
thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  ano- 
ther shall  gird  thee,  and  carry 
thee  whither  thou  wouldest  not. 

19  This  spake  he,  signifying  by 
what  death  he  should  glorify  God. 
And  when  he  had  spoken  this,  he 
saith  unto  him,  Follow  me. 

20  Then  Peter,  turning  about, 
seeth  the  disciple  whom  Jesus 
loved  following ;  which  also  lean- 
ed on  his  breast  at  supper,  and 
said,  Lord,  which  is  he  that  be- 
trayeth  thee  ? 

21  Peter  seeing  him  saith  to 
Jesus,  Lord,  and  what  shall  this 
man  do  ? 

22  Jesus  saith  unto  him,  If  I 


will  that  he  tarry  till  I  come, 
what  is  that  to  thee  ?  follow  thou 
me. 

23  Then  went  this  saying 
abroad  among  the  brethren,  that 
that  disciple  should  not  die  :  yet 
Jesus  said  not  unto  him,  He  shall 
not  die  ;  but,  If  I  will  that  he  tar- 
ry till  I  come,  what  is  that  to  thee  ? 

24  This  is  the  disciple  which 
testifieth  of  these  things,  and 
wrote  these  things  :  and  we  know 
that  his  testimony  is  true. 

25  And  there  are  also  many 
other  things  which  Jesus  did,  the 
which,  if  they  should  be  written 
every  one,  I  suppose  that  even  the 
world  itself  could  not  contain  the 
books  that  should  be  written. 
Amen. 


•♦»- 


THE 


ACTS  OF  THE  APOSTLES. 


CHAPTER  I. 

THE  former  treatise  have  I 
made,  O  Theophilus,  of  all 
that  Jesus  began  both  to  do  and 
teach, 

hands  on  the  cross.  Tradition  makes 
Peter  to  have  been  crucified  with  his 

head   downward. 19.     Follow    me. 

Not  physically,  but  spiritually.    See  ver. 

22. 21.    This   man.      Better  "this 

one."     The  question  is,  "how  will  this 

one  die?" 22.  Till  I  come.     This 

probably  refers  to  the  complete  establish- 
ment of  the  Christian  Church,  and  the 
utter  destruction  of  the  Jewish  polity. 
25.  TJie  world  itself  could  not  con- 
tain the  books,  &c.  An  Oriental  hyper- 
bole. 


2  Until  the  day  in  which  he 
was  taken  up,  after  that  he 
through  the  Holy  Ghost  had  given 
commandments  unto  the  apostles 
whom  he  had  chosen : 

I. — 1.  The  former  treatise,  i.  e.,  the 
Gospel  of  Luke.  Internal  and  external 
evidence  agree  that  Luke  is  the  author 
of  this  book.  The  present  chapter  is 
introductory,  and  a  connecting  link  be- 
tween the  gospel  and  the  ensuing  histo- 
ry. The  acts  of  the  apostles  as  the  in- 
spired founders  of  the  Church  (Rev.  xxi. 
14)  properly  begin  with  the  events  of 
the  day  of  Pentecost,  recorded  in  the 
second  chapter.  Tficophilus.  See  Luke 
i.  3.  Began.  The  doing  and  teaching 
of  Jesus  were  the  beginning  of  the  new 


THE  ACTS. 


233 


3  To  whom  also  lie  shewed 
himself  alive  after  his  passion  by 
many  infallible  proofs,  being  seen 
of  them  forty  days,  and  speaking 
of  the  things  pertaining  to  the 
kingdom  of  God : 

4  And,  being  assembled  toge- 
ther with  them,  commanded  them 
that  they  should  not  depart  from 
Jerusalem,  but  wait  for  the  pro- 
mise of  the  Father,  which,  saith  he, 
ye  have  heard  of  me. 

5  For  John  truly  baptized  with 
water;  but  ye  shall  be  baptized 
with  the  Holy  Ghost  not  many 
days  hence. 

6  When  they  therefore  were 
come  together,  they  asked  of  him, 
saying,  Lord,  wilt  thou  at  this 
time  restore  again  the  kingdom  to 
Israel  ? 

7  And  he  said  unto  them,  It  is 
not  for  you  to  know  the  times  or 
the  seasons,  which  the  Father 
hath  put  in  his  own  power. 

8  But  ye  shall  receive  power, 
after  that  the  Holy  Ghost  is  come 
upon  you :  and  ye  shall  be  wit- 
nesses unto  me  both  in  Jerusalem, 
and  in  all  Judea,  and  in  Samaria, 

dispensation.      (Comp.  John   xiv.    12.) 

2.  Tlirouyh  the  Holy  Ghost.     The 

Holy  Ghost's  guidance  of  Christ  (com- 
pare Matt.  iv.  1)  shows  that  he  was  very 
man,  as  his  whole  course  and  work  show 

he  was  very  God. 3.  Tlie  kingdom 

of  God,  i.  e.,  God's  Church. 4.    Wait. 

This  word  appears  to  denote  that  no  offi- 
cial action  was  to  be  taken  by  the  apos- 
tles until  the  promise  of  the  Father  (i.  e., 
the  Spirit   promised   from   the  Father) 

should  come.     See  Luke  xxiv.  49. 

5.  These  words  of  Christ  are  not  given 
in  the  gospels,  but  were  adopted  by  him 
from  John  the  Baptist  (Matt.  iii.  11), 
with  specification  as  to  time  ("  not  ma- 
ny days  hence"). 6.  The  kingdom. 


and  unto    the  uttermost  part  of 
the  earth. 

9  And  when  he  had  spoken 
these  things,  while  they  beheld, 
he  was  taken  up  ;  and  a  cloud  re- 
ceived him  out  of  their  sight. 

10  And  while  they  looked 
steadfastly  toward  heaven  as  he 
went  up,  behold,  two  men  stood 
by  them  in  white  apparel ; 

1 1  Which  also  said,  Ye  men  of 
Galilee,  why  stand  ye  gazing  up 
into  heaven  ?  this  same  Jesus, 
which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  man- 
ner as  ye  have  seen  him  go  into 
heaven. 

12  Then  returned  they  unto 
Jerusalem  from  the  mount  called 
Olivet,  which  is  from  Jerusalem 
a  sabbath  day's  journey. 

13  And  when  they  were  come 
in,  they  went  up  into  an  upper 
room,  where  abode  both  Peter, 
and  James,  and  John,  and  An- 
drew, Philip,  and  Thomas,  Bar- 
tholomew, and  Matthew,  James 
the  son  of  Alpheus,  and  Simon 
Zelotes,  and  Judas  the  brother  of 
James. 

They  were  still  looking  for  a  temporal 
kingdom.     See  Matt.  xx.  21  and  Luke 

xvii.  20. 7.   Which  the  Father  hath 

put  in  his  own  power,  i.  e.,  which  the 
Father  hath  in  his  own  power  appointed. 

8.   Unto  the  uttermost  part  of  the 

earth.  This  was  probably  accomplished 
literally,  if  tradition  is  to  be  believed, 
which  asserts  that  to  the  extreme  bor- 
ders of  the  known  world  the  apostles 
went  preaching. 10.  In  white  appa- 
rel. This  was  the  usual  appearance  of 
angelic  visitants.  See  John  xx.  12, 
Acts  x.  30,  &c. 12.  The  mount  call- 
ed Olivet  rises  beautifully  on  the  east 
side  of  Jerusalem,  beyond  the  gorge  of 
the  Kedron.    Bethany,  near  which  our 


234 


THE  ACTS. 


14  These  all  continued  with 
one  accord  in  prayer  and  suppli- 
cation, with  the  women,  and  Mary 
the  mother  of  Jesus,  and  with  his 
brethren. 

15  IT  And  in  those  days  Peter 
stood  up  in  the  midst  of  the  dis- 
ciples, and  said,  (the  number  of 
names  together  were  about  a  hun- 
dred and  twenty,) 

16  Men  and  brethren,  this 
Scripture  must  needs  have  been 
fulfilled,  which  the  Holy  Ghost 
by  the  mouth  of  David  spake 
before  concerning  Judas,  which 
was  guide  to  them  that  took  Je- 
sus. 

17  For  he  was  numbered  with 
us,  and  had  obtained  part  of  this 
ministry. 

18  Now  this  man  purchased  a 
field  with  the  reward  of  iniquity ; 
and  falling  headlong,  he  burst 
asunder  in  the  midst,  and  all  his 
bowels  gushed  out. 

19  And  it  was  known  unto  all 
the  dwellers  at  Jerusalem  ;  inso- 
much as  that  field  is  called,  in 
their  proper  tongue,  Aceldama, 
that  is  to  say,  The  field  of  blood. 

Saviour  ascended  (Luke  xxiv.  50),  was 
on  its  eastern  slope.  A  sabbath  day's 
journey.  A  Rabbinical  distance  of  about 
three-fifths  of  a  mile,  supposed  to  have 
been  the  distance  from  the  tabernacle  to 
the  outermost  line  of  tents  in  the  wilder- 
ness-encampment.  16.  Tins  Scrip- 
ture. Psalm  lxix.  25  and  Psalm  cix.  8, 
as  quoted  below  in  ver.  20,  for  vv.  1*7, 

18,  and  19  form  a  parenthesis. 18. 

Purchased.  Judas  probably  purchased 
it,  but  did  not  pay  for  it,  and  the  priests 
afterward  confirmed  the  purchase.  (See 
Matt,  xxvii.  5-10.)  Luke,  the  physician 
(Col.  iv.  14),  gives  a  more  exact  descrip- 
tion of  Judas'  death  than  Matthew.  Ju- 
das hung  himself,  and  then  probably  by 
the  rope's  breaking,  or  by  the  violence 


20  For  it  is  written  in  the  book 
of  Psalms,  Let  his  habitation  be 
desolate,  and  let  no  man  dwell 
therein :  and,  His  bishoprick  let 
another  take. 

21  Wherefore  of  these  men 
which  have  companied  with  us  all 
the  time  that  the  Lord  Jesus  went 
in  and  out  among  us, 

22  Beginning  from  the  baptism 
of  John,  unto  that  same  day  that 
he  was  taken  up  from  us,  must 
one  be  ordained  to  be  a  witness 
with  us  of  his  resurrection. 

23  And  they  appointed  two, 
Joseph  called  Barsabas,  who  was 
surnamed  Justus,  and  Matthias. 

24  And  they  prayed,  and  said, 
Thou,  Lord,  which  knowest  the 
hearts  of  all  men,  shew  whether  of 
these  two  thou  hast  chosen, 

25  That  he  may  take  part  of 
this  ministry  and  apostleship, 
from  which  Judas  by  transgression 
fell,  that  he  might  go  to  his  own 
place. 

26  And  they  gave  forth  their 
lots ;  and  the  lot  fell  upon  Mat- 
thias ;  and  he  was  numbered  with 
the  eleven  apostles. 

of  his  leap,  a  rupture  was  produced.- 


19.  Aceldama.     A  Syro-Chaldee  (i.  e., 

late  Hebrew)  phrase. 20.  Ps.  lxix. 

25  and  cix.  8. 25.   His  own  place, 

i.  e.,  the  place  of  destruction. 26. 

Matthias.  I  cannot  believe  this  was  a 
valid  election,  because,  1.  It  was  made 
before  the  day  of  Pentecost,  until  which 
time  the  apostles  were  to  wait.  2.  Im- 
pulsive Peter  was  the  cause  of  the  elec- 
tion (comp.  John  xiii.  8,  38).  8.  Paul 
was  the  twelfth  apostle,  and,  from  Rev. 
xxi.  14,  we  see  there  are  but  twelve. 
4.  The  prayer  was  made  after  the  dis- 
ciples had  resolved  to  have  one  of  a  cer- 
tain two  appointed,  without  asking 
whether  God  would  have  any  one  ap- 
pointed at  all. 


THE  ACTS. 


235 


CHAPTER  II. 

AND  when  the  day  of  Pentecost 
was  fully  come,  they  were  all 
with  one  accord  in  one  place. 

2  And  suddenly  there  came  a 
sound  from  heaven  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the 
house  where  they  were  sitting. 

3  And  there  appeared  unto 
them  cloven  tongues  like  as  of 
fire,  and  it  sat  upon  each  of  them. 

4  And  they  were  all  filled  with 
the  Holy  Ghost,  and  began  to 
speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance. 

5  And  there  were  dwelling  at 
Jerusalem  Jews,  devout  men,  out 
of  every  nation  under  heaven. 

6  Now  when  this  was  noised 
abroad,  the  multitude  came  toge- 
ther, and  were  confounded,  be- 
cause that  every  man  heard  them 
speak  in  his  own  language. 

7  And  they  were  all  amazed 
and  marvelled,  saying  one  to  ano- 

II. — 1.  The  day  of  Pentecost.  The 
word  "Pentecost"  is  Greek,  and  means 
"  Fiftieth."  The  feast  is  called  in  Exod. 
xxiii.  16,  "the  feast  of  harvest,"  and  in 
Exod.  xxxiv.  22,  "the  feast  of  weeks." 
It  was  held  on  the  fiftieth  day  after  the 
sheaf  of  barley  was  waved  before  the 
Lord  in  Passover-week,  and  that  occur- 
red on  the  day  after  the  sabbath  of  that 
week.  Pentecost  was  thus  a  week  of 
weeks  after  that  day.  The  offering  was 
of  bread  made  of  fine  wheat  flour,  as 
first-fruits  to  God.  This  was  not  offer- 
ed, however,  till  long  after  the  crop  had 
been  ingathered.  It  will  be  seen  that 
Pentecost  always  came  on  our  Sun- 
day. Fully  come.  As  the  Jewish  day 
began  in  the  evening,  it  may  be  said  to 
have  fully  come  the  next  morning. 
In  one  place.     Probably    "  the    upper 

room"   of    chap.    i.   13. 3.    Cloven 

tongues.  A  wrong  translation.  It  should 
be,  "  tongues  distributed  among  them." 
It  is  the  same  word  translated  "  parted" 


ther,    Behold,   are   not  all  these 
which  speak  Galileans  ? 

8  And  how  hear  we  every  man 
in  our  own  tongue,  wherein  we 
were  born  ? 

9  Parthians,  and  Medes,  and 
Elamites,  and  the  dwellers  in 
Mesopotamia,  and  in  Judea,  and 
Cappadocia,  in  Pontus,  and  Asia, 

10  Phrygia,  and  Pamphylia,  in 
Egypt,  and  in  the  parts  of  Libya 
about  Cyrene,  and  strangers  of 
Rome,  Jews  and  proselytes, 

11  Cretes  and  Arabians,  we  do 
hear  them  speak  in  our  tongues 
the  wonderful  works  of  God. 

12  And  they  were  all  amazed, 
and  were  in  doubt,  saying  one  to 
another,  What  meaneth  this  ? 

13  Others  mocking  said,  These 
men  are  full  of  new  wine. 

14  %  But  Peter,  standing  up 
with  the  eleven,  lifted  up  his 
voice,  and  said  unto  them,  Ye 
men  of  Judea,   and  all  ye   that 

in  the  45th  verse.     It  sat,  i.    e.,   one 
tonsrue. 


-4.  Filled  with  the  Holy 
Ghost.  This  phrase  seems  to  be  gener- 
ally used  in  the  Acts  in  relation  to  the 
miraculous  gifts  of  God's  Spirit.  Comp. 
chap.  x.  44-46,  and  chap.  viii.   15-19. 

6.    When  this  was  noised  abroad. 

Rather,  "  when  this  noise  (voice)  occur- 
red." There  were  probably  audible  signs 
of  this  miracle  to  the  citizens  and  peo- 
ple in  the  neighbourhood.     See  ver.  2. 

9-1 1 .  These  nations  are  mentioned 

in  their  geographical  order  from  east  to 
west,  with  the  exception  of  the  Cretes 
and  Arabians,  who,  being  out  of  the  di- 
rect   line,   are    mentioned    last. 9. 

Asia.  Not  what  we  call  Asia,  but  the 
Roman  province  of  Asia  in  Asia  Minor. 
10.  Jews  and  proselytes.  A  paren- 
thetical phrase  belonging  to  "  strangers 

of  Rome." 13.   Others.      Evidently 

those  who  knew  not  the  language  in 
which  the  disciples  talked,  for  those 
whom  they  addressed  in  their  own  for- 


236 


THE  ACTS. 


dwell  at  Jerusalem,  be  this  known 
unto  you,  and  hearken  to  my 
words : 

15  For  these  are  not  drunken, 
as  ye  suppose,  seeing  it  is  hut  the 
third  hour  of  the  day. 

16  But  this  is  that  which  was 
spoken  by  the  prophet  Joel ; 

17  And  it  shall  come  to  pass 
in  the  last  days,  saith  God,  I  will 
pour  out  of  my  Spirit  upon  all 
flesh  :  and  your  sons  and  your 
daughters  shall  prophesy,  and 
your  young  men  shall  see  visions, 
and  your  old  men  shall  dream 
dreams  : 

18  And  on  my  servants  and  on 
my  handmaidens  I  will  pour  out 
in  those  days  of  my  Spirit;  and 
they  shall  prophesy : 

19  And  I  will  shew  wonders  in 
heaven  above,  and  signs  in  the 
earth  beneath ;  blood,  and  fire, 
and  vapour  of  smoke  : 

20  The  sun  shall  be  turned  into 
darkness,  and  the  moon  into  blood, 
before  that  great  and  notable  day 
of  the  Lord  come  : 

21  And  it  shall  come  to  pass, 
that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved. 

22  Ye  men  of  Israel,  hear 
these  words  :  Jesus  of  Nazareth, 
a  man  approved  of  God  among 
you  by  miracles  and  wonders  and 

eign  language  could  never  have  suppos- 
ed that  drunkenness  would  have  wrought 
a  miracle.  Those  who  made  this  sug- 
gestion could  not  have  discerned  any 
miracle.    They  were  probably  Jerusalem 

Jews. 15.    Third  hour  of  the  day, 

i.  e.,  9  o'clock  in  the  morning. 17- 

21.  Joel  ii.  28-32.  The  terms  of  this 
prophecy  are  of  course  highly  figurative, 
referring  to  great  spiritual  truths.  The 
rapt  style  of  the  prophets  and  the  figu- 


signs,  which  God  did  by  him  in 
the  midst  of  you,  as  ye  yourselves 
also  know : 

23  Him,  being  delivered  by  the 
determinate  counsel  and  fore- 
knowledge of  God,  ye  have  taken, 
and  by  wicked  hands  have  cruci- 
fied and  slain : 

24  Whom  God  hath  raised  up, 
having  loosed  the  pains  of  death : 
because  it  was  not  possible  that 
he  should  be  holden  of  it. 

25  For  David  speaketh  con- 
cerning him,  I  foresaw  the  Lord 
always  before  my  face ;  for  he  is 
on  my  right  hand,  that  I  should 
not  be  moved : 

26  Therefore  did  my  heart  re- 
joice, and  my  tongue  was  glad ; 
moreover  also  my  flesh  shall  rest 
in  hope  : 

27  Because  thou  wilt  not  leave 
my  soul  in  hell,  neither  wilt  thou 
suffer  thine  Holy  One  to  see  cor- 
ruption. 

28  Thou  hast  made  known 
to  me  the  ways  of  life;  thou  shalt 
make  me  full  of  joy  with  thy 
countenance. 

29  Men  and  brethren,  let  me 
freely  speak  unto  you  of  the  pa- 
triarch David,  that  he  is  both 
dead  and  buried,  and  his  sepulchre 
is  with  us  unto  this  day. 

30  Therefore  being  a  prophet, 

rative  manner  of  the  East  must  be  borne 

in  mind   in   its   interpretation. 22. 

Miracles  .  .  .  wonders  .  .  .  signs.  The 
first  seems  to  be  the  generic  name,  and 
the  last  two  the  specific  kinds  under  the 
genus,  viz.,  those  wrought  on  earth,  and 
those  wrought  in  the  sky.     See  ver.  19. 

25.  Ps.  xvi.  8-11. 29.  Freely, 

i.  e.,  without  hurting  your  feelings. 

30.  God  had  sworn.  See  Ps.  lxxxix.  3, 
4. 31.  His  soul  was  not  left  in  hell. 


THE  ACTS. 


237 


and  knowing  that  God  had  sworn 
with  an  oath  to  him,  that  of  the 
fruit  of  his  loins,  according  to  the 
flesh,  he  would  raise  up  Christ  to 
sit  on  his  throne ; 

31  He,  seeing  this  before, 
spake  of  the  resurrection  of  Christ, 
that  his  soul  was  not  left  in  hell, 
neither  his  flesh  did  see  corrup- 
tion. 

32  This  Jesus  hath  God  raised 
up,  whereof  we  all  are  witnesses. 

33  Therefore  being  by  the 
right  hand  of  God  exalted,  and 
having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  he 
hath  shed  forth  this,  which  ye 
now  see  and  hear. 

34  For  David  is  not  ascended 
into  the  heavens :  but  he  saith 
himself,  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right  hand, 

35  Until  I  make  thy  foes  thy 
footstool. 

36  Therefore  let  all  the  house 
of  Israel  know  assuredly,  that 
God  hath  made  that  same  Jesus, 
whom  ye  have  crucified,  both  Lord 
and  Christ. 

37  IF  Now  when  they  heard 
this,  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  to 
the  rest  of  the  apostles,  Men  and 
brethren,  what  shall  we  do  ? 

38  Then  Peter  said  unto  them, 
(Repent,  and   be   baptized   every 

Rather,  "his  life  was  not  left  in  the 
grave,"  or  place  of  the  dead.  The  next 
clause  is  parallel,  after  the  fashion  of 
Hebrew  poetry:  so  in  the  Psalm  quo- 
ted, ver.  27. 34,  35.  Ps.  ex.  1. 

36.  Both  Lord  and  Christ.  Not  only 
the  Lord  over  those  who  crucified  him, 
but  also  the  Anointed  One,  the  Messiah 
of  the  Jews,  who  was  to  come.  "  Christ " 
is  the  Greek  of  Messiah  (Anointed). 


one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins, 
and  ye  shall  receive  the  gift  of 
the  Holy  Ghost. 

39  For  the  promise  is  unto 
you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall 
call. 

40  And  with  many  other  words 
did  he  testify  and  exhort,  saying, 
Save  yourselves  from  this  unto- 
ward generation. 

41  %  Then  they  that  gladly 
received  his  word  were  baptized  : 
and  the  same  day  there  were  add- 
ed unto  them  about  three  thousand 
souls. 

42  And  they  continued  stead- 
fastly in  the  apostles'  doctrine  and 
fellowship,  and  in  breaking  of 
bread,  and  in  prayers. 

43  And  fear  came,  upon  every 
soul :  and  many  wonders  and 
signs  were  done  by  the  apostles. 

44  And  all  that  believed  were 
together,  and  had  all  things  com- 
mon; 

45  And  sold  their  possessions 
and  goods,  and  parted  them  to  all 
men,  as  every  man  had  need. 

46  And  they,  continuing  daily 
with  one  accord  in  the  temple, 
and  breaking  bread  from  house  to 
house,  did  eat  their  meat  with 
gladness  and  singleness  of  heart, 

38.  Gift  of  the  Holy  Ghost.     See  on 

ver.  4. 40.    With  many  other  words. 

A  mere  epitome,  doubtless,  of  Peter's 

words  is  here  given. 42.  Breaking 

of  bread.     See  ver.  46. 44.  A  local 

and  voluntary  and  temporary  commu- 
nism, suggested  probably  by  the  num- 
bers of  foreign  Jews  converted,  and  now 

staying  unexpectedly  in  Jerusalem. 

46.  Breaking  bread.    This  seems  to  be 


238 


THE  ACTS. 


47  Praising  God,  and  having 
favour  with  all  the  people.  And 
the  Lord  added  to  the  church 
daily  such  as  should  be  saved. 

CHAPTER  III. 

\TOW  Peter  and  John  went  up 
JLi  together  into  the  temple  at 
the  hour  of  prayer,  being  the  ninth 
hoar. 

2  And  a  certain  man  lame  from 
his  mother's  womb  was  carried, 
whom  they  laid  daily  at  the  gate 
of  the  temple  which  is  called 
Beautiful,  to  ask  alms  of  them 
that  entered  into  the  temple ; 

3  Who,  seeing  Peter  and  John 
about  to  go  into  the  temple,  asked 
an  alms. 

4  And  Peter,  fastening  his  eyes 
upon  him  with  John,  said,  Look 
on  us. 

5  And  he  gave  heed  unto  them, 
expecting  to  receive  something  of 
them. 

6  Then  Peter  said,  Silver  and 
gold  have  I  none  ;  but  such  as  I 
have  give  I  thee  :  In  the  name  of 
Jesus  Christ  of  Nazareth  rise  up 
and  walk. 

7  And  he  took  him  by  the 
right  hand,  and  lifted  him  up  : 
and  immediately  his  feet  and 
ankle  bones  received  strength. 

the  usual  phrase  for  the  Lord's  supper. 
Comp.  chap.  xx.  7.  — 47.  Such  as  should 
be  saved.  Simply  "  the  saved."  Christians 
are  called  "the  saved,"  and  the  world 
"the  lost."     See  1  Cor.  i.  18. 

III. — 1.  The  ninth  hour.    About  3  p. 

m.,  the  time  of  the  evening  sacrifice. 

2.  Lame  from  his  7tiother's  womb.  He  was 
over  forty  years  old  (chapter  iv.  22). 
Tfie  gate  .  .  .  called  Beautiful.  A  mag- 
nificent structure  of  Corinthian  brass, 
built  by  Herod  the  Great,  on  the  eastern 
side  of  the  temple-area,  on  Solomon's 


8  And  he  leaping  up  stood,  and 
walked,  and  entered  with  them 
into  the  temple,  walking,  and 
leaping,  and  praising  God. 

9  And  all  the  people  saw  him 
walking  and  praising  God : 

10  And  they  knew  that  it  was 
he  which  sat  for  alms  at  the  Beau- 
tiful gate  of  the  temple  :  and  they 
were  filled  with  wonder  and 
amazement  at  that  which  had 
happened  unto  him. 

11  And  as  the  lame  man  which 
was  healed  held  Peter  and  John, 
all  the  people  ran  together  unto 
them  in  the  porch  that  is  called 
Solomon's,  greatly  wondering. 

12  *[[  And  when  Peter  saw  it, 
he  answered  unto  the  people,  Ye 
men  of  Israel,  why  marvel  ye  at 
this  ?  or  why  look  ye  so  earnestly 
on  us,  as  though  by  our  own  power 
or  holiness  we  had  made  this  man 
to  walk  ? 

13  The  God  of  Abraham,  and 
of  Isaac,  and  of  Jacob,  the  God 
of  our  fathers,  hath  glorified  his 
Son  Jesus ;  whom  ye  delivered 
up,  and  denied  him  in  the  presence 
of  Pilate,  when  he  was  determined 
to  let  him  go. 

14  But  ye  denied  the  Holy 
One  and  the  Just,  and  desired  a 
murderer  to  be  granted  unto  you ; 

porch,  the  great  place  of  concourse  for 
Jerusalemites.  It  overlooked  the  valley 
of  the  Kedron,  and  commanded  a  fine 
view  of  the  Mount  of  Olives.     Josephus 

describes  it. 7.  His  feet  and  ankle 

bones.     Notice  the  particularity  of  Luke, 

the  physician. 11.    The  porch  that 

is  called  Solomon's.  Not  built  by  Solo- 
mon, but  called  by  his  name,  perhaps  as 
erected  on  the  site  of  one  built  by  him. 
It  was,  probably,  a  long  portico,  well 
adapted  to  concourse  or  promenade  even 
in  stormy  weather.     See  note  on  ver.  2. 


THE  ACTS. 


239 


15  And  killed  the  Prince  of 
life,  whom  God  hath  raised  from, 
the  dead ;  whereof  we  are  wit- 
nesses. 

16  And  his  name,  through  faith 
in  his  name,  hath  made  this  man 
strong,  whom  ye  see  and  know : 
yea,  the  faith  which  is  by  him 
hath  given  him  this  perfect  sound- 
ness in  the  presence  of  you  all. 

17  And  now,  brethren,  I  wot 
that  through  ignorance  ye  did  it, 
as  did  also  your  rulers. 

18  But  those  things,  which  God 
before  had  shewed  by  the  mouth 
of  all  his  prophets,  that  Christ 
should  suffer,  he  hath  so  fulfilled. 

19  ^[  Repent  ye  therefore,  and 
be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of 
refreshing  shall  come  from  the 
presence  of  the  Lord  ; 

20  And  he  shall  send  Jesus 
Christ,  which  before  was  preached 
unto  you  : 

21  Whom  the  heaven  must  re- 
ceive until  the  times  of  restitution 
of  all  things,  which  God  hath 
spoken  by  the  mouth  of  all  his 
holy  prophets  since  the  world  be- 
gan. 

22  For  Moses  truly  said  unto 
the  fathers,  A  Prophet  shall  the 
Lord  your  God  raise  up  unto  you 
of  your  brethren,  like  unto  me ; 
him  shall  ye  hear  in  all  things 


16.  Faith.     Of  the  cripple.     Com- 
pare  Acts   xiv.    9. 19.     WJien   the 

times  of  refreshing  shall  come.     Rather, 
"  in  order  that  the  times  of  refreshing 

may  come." 22.  Deut.  xviii.  15, 19. 

-24.  All  the  prophets  from  Samuel 


and  those  that  follow  after,  &c.  Better, 
"  all  the  prophets  from  Samuel,  even  so 
many  of  those  who  followed  him  as  have 
spoken." 


whatsoever  he  shall  say  unto 
you. 

23  And  it  shall  come  to  pass, 
that  every  soul,  which  will  not 
hear  that  Prophet,  shall  be  de- 
stroyed from  among  the  people. 

2-1  Yea,  and  all  the  prophets 
from  Samuel  and  those  that  follow 
after,  as  many  as  have  spoken, 
have  likewise  foretold  of  these 
days. 

25  Ye  are  the  children  of  the 
prophets,  and  of  the  covenant 
which  God  made  with  our  fathers, 
saying  unto  Abraham,  And  in  thy 
seed  shall  all  the  kindreds  of  the 
earth  be  blessed. 

26  Unto  you  first  God,  having 
raised  up  his  Son  Jesus,  sent  him 
to  bless  you,  in  turning  away 
every  one  of  you  from  his  iniqui- 
ties. 

CHAPTER  IV. 

AND  as  they  spake  unto  the 
people,  the  priests,  and  the 
captain  of  the  temple,  and  the 
Sadducees,  came  upon  them, 

2  Being  grieved  that  they 
taught  the  people,  and  preached 
through  Jesus  the  resurrection 
from  the  dead. 

3  And  they  laid  hands  on  them, 
and  put  them  in  hold  unto  the  next 
day  :  for  it  was  now  eventide. 

4  Howbeit  many  of  them  which 

IV. — 1.  The  captain  of  the  temple  was, 
probably,  the  commander  of  the  Leviti- 
cal    police,    who   guarded  the   temple. 

Sadducees.     See  Matt.  iii.  7. 2.  The 

Pharisaical  portion  of  the  priests  were 
vexed  that  any  should  dare  to  teach  the 
people  but  themselves,  and  the  Sad- 
ducees were  vexed  at  the  inculcation  of 

the  doctrine  of  the  resurrection. 4. 

TJie  men.     This  refers  to  the  male  mem- 


240 


THE  ACTS. 


heard  the  word  believed;  and 
the  number  of  the  men  was  about 
five  thousand. 

5  %  And  it  came  to  pass  on  the 
morrow,  that  their  rulers,  and 
elders,  and  scribes, 

6  And  Annas  the  high  priest, 
and  Caiaphas,  and  John,  and 
Alexander,  and  as  many  as  were 
of  the  kindred  of  the  high  priest, 
were  gathered  together  at  Jerusa- 
lem. 

7  And  when  they  had  set  them 
in  the  midst,  they  asked,  By  what 
power,  or  by  what  name,  have  ye 
done  this  ? 

8  Then  Peter,  filled  with  the 
Holy  Ghost,  said  unto  them,  Ye 
rulers  of  the  people,  and  elders  of 
Israel, 

9  If  we  this  day  be  examined 
of  the  good  deed  done  to  the  im- 
potent man,  by  what  means  he  is 
made  whole ; 

10  Be  it  known  unto  you  all, 
and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ 
of  Nazareth,  whom  ye  crucified, 
whom  God  raised  from  the  dead, 
even  by  him  doth  this  man  stand 
here  before  you  whole. 

11  This  is  the  stone  which  was 
set  at  nought  of  you  builders, 
which  is  become  the  head  of  the 
corner. 

12  Neither  is  there  salvation  in 
any  other :  for  there  is  none  other 
name  under  heaven  given  among 
men,  whereby  we  must  be  saved. 

bers  then  in  the  Church.  With  the 
women  the  number  was,  perhaps,  ten 

thousand. 6.  Annas  .  .  .   Caiaphas. 

See  Matt.  xxvi.  3.  Of  John  and  Alex- 
ander we  know  nothing.  The  names 
were  very  common.  These  seem  to  have 
been  of  the  high  priest's  family. 9. 


13  ^f  Now  when  they  saw  the 
boldness  of  Peter  and  John,  and 
perceived  that  they  were  unlearn- 
ed and  ignorant  men,  they  mar- 
velled ;  and  they  took  knowledge 
of  them,  that  they  had  been  with 
Jesus. 

14  And  beholding  the  man 
which  was  healed  standing  with 
them,  they  could  say  nothing 
against  it. 

15  But  when  they  had  com- 
manded them  to  go  aside  out  of 
the  council,  they  conferred  among 
themselves, 

16  Saying,  What  shall  we  do 
to  these  men  ?  for  that  indeed  a 
notable  miracle  hath  been  done  by 
them  is  manifest  to  all  them  that 
dwell  in  Jerusalem ;  and  we  can- 
not deny  it. 

17  But  that  it  spread  no  fur- 
ther among  the  people,  let  us  strait- 
ly  threaten  them,  that  they  speak 
henceforth  to  no  man  in  this  name. 

18  And  they  called  them,  and 
commanded  them  not  to  speak  at 
all  nor  teach  in  the  name  of  Jesus. 

19  But  Peter  and  John  an- 
swered and  said  unto  them, 
Whether  it  be  right  in  the  sight 
of  God  to  hearken  unto  you  more 
than  unto  God,  judge  ye. 

20  For  we  cannot  but  speak 
the  things  which  we  have  seen  and 
heard. 

21  So  when  they  had  further 
threatened  them,  they  let  them 
go,  finding  nothing  how  they  might 

By  what  means.  Rather  "  by  whom.'' 
11.  Psalm  cxviii.  22. 13.  Ig- 
norant men.  Rather  "  private  men," 
i.  e.,  men  not  in  any  civil  or  ecclesiastical 

office. 21.  Finding  nothing  how  they 

might  punish  them.  Better,  "finding 
no   way   to  punish  them." 25, 26. 


THE  ACTS. 


241 


punish  them,  because  of  the  peo- 
ple :  for  all  men  glorified  God  for 
that  which  was  done. 

22  For  the  man  was  above 
forty  years  old,  on  whom  this 
miracle  of  healing  was  shewed. 

23  IT  And  being  let  go,  they 
went  to  their  own  company,  and 
reported  all  that  the  chief  priests 
and  elders  had  said  unto  them. 

24  And  when  they  heard  that, 
they  lifted  up  their  voice  to  God 
with  one  accord,  and  said,  Lord, 
thou  art  God,  which  hast  made 
heaven,  and  earth,  and  the  sea, 
and  all  that  in  them  is ; 

25  Who  by  the  mouth  of  thy 
servant  David  hast  said,  Why  did 
the  heathen  rage,  and  the  people 
imagine  vain  things  ? 

26  The  kings  of  the  earth  stood 
up,  and  the  rulers  were  gathered 
together  against  the  Lord,  and 
against  his  Christ. 

27  For  of  a  truth  against  thy 
holy  child  Jesus,  whom  thou  hast 
anointed,  both  Herod,  and  Pontius 
Pilate,  with  the  Gentiles,  and  the 
people  of  Israel,  were  gathered 
together, 

28  For  to  do  whatsoever  thy 
hand  and  thy  counsel  determined 
before  to  be  done. 

29  And  now,  Lord,  behold 
their  threatenings  :  and  grant  un- 
to thy  servants,  that  with  all  bold- 
ness they  may  speak  thy  word, 

30  By   stretching  forth  thine 

Psalm  ii.  1,  2. 27.  Notice  the  adap- 
tation of  the  Psalm : 

Heathen    =  Gentiles. 

People      =  People  of  Israel. 

Kings        =  Herod. 

Rulers       =  Pontius  Pilate. 

The  Lord  =  Thy  holy  child  Jesus. 

His  Christ  =  Whom  thou  hast  anointed. 

11 


hand  to  heal ;  and  that  signs  and 
wonders  may  be  done  by  the  name 
of  thy  holy  child  Jesus. 

31  ^T  And  when  they  had  pray- 
ed, the  place  was  shaken  where 
they  were  assembled  together ; 
and  they  were  all  filled  with  the 
Holy  Ghost,  and  they  spake  the 
word  of  God  with  boldness. 

32  And  the  multitude  of  them 
that  believed  were  of  one  heart 
and  of  one  soul :  neither  said 
any  of  them  that  aught  of  the 
things  which  he  possessed  was  his 
own ;  but  they  had  all  things  com- 
mon. 

33  And  with  great  power  gave 
the  apostles  witness  of  the  resur- 
rection of  the  Lord  Jesus  :  and 
great  grace  was  upon  them  all. 

34  Neither  was  there  any 
among  them  that  lacked  :  for  as 
many  as  were  possessors  of  lands 
or  houses  sold  them,  and  brought 
the  prices  of  the  things  that  were 
sold, 

35  And  laid  them  down  at  the 
apostles'  feet :  and  distribution 
was  made  unto  every  man  accord- 
ing as  he  had  need. 

36  And  Joses,  who  by  the  apos- 
tles was  surnamed  Barnabas, 
(which  is,  being  interpreted,  The 
son  of  consolation,)  a  Levite,  and 
of  the  country  of  Cyprus, 

37  Having  land,  sold  it,  and 
brought  the  money,  and  laid  it  at 
the  apostles'  feet. 


Child, 
child. 


Better 
As  above 


"son."- 


-30.    Holy 
-31.  Filled  with 


the  Holy  Ghost.  Probably  they  had  a 
fresh  gift  of  tongues  or  some  other  mira- 
culous bestowment.     See  on  chapter  ii. 

4. 32.  All  things  common.     See  on 

chapter  ii.  44. 


242 


THE  ACTS. 


CHAPTER  V. 

BUT  a  certain  man  named  Ana- 
nias, with  Sapphira  his  wife, 
sold  a  possession, 

2  And  kept  back  part  of  the 
price,  his  wife  also  being  privy  to 
it,  and  brought  a  certain  part,  and 
laid  it  at  the  apostles'  feet. 

3  But  Peter  said,  Ananias,  why 
hath  Satan  filled  thine  heart  to  lie 
to  the  Holy  Ghost,  and  to  keep 
back  part  of  the  price  of  the  land  ? 

4  While  it  remained,  was  it  not 
thine  own  ?  and  after  it  was  sold, 
was  it  not  in  thine  own  power  ? 
why  hast  thou  conceived  this  thing 
in  thine  heart  ?  thou  hast  not  lied 
unto  men,  but  unto  God. 

5  And  Ananias  hearing  these 
words  fell  down,  and  gave  up  the 
ghost :  and  great  fear  came  on  all 
them  that  heard  these  things. 

6  And  the  young  men  arose, 
wound  him  up,  and  carried  him 
out,  and  buried  him. 

V.-l .  This  chapter  should  be  joined  to 
the  preceding,  as  Barnabas  and  Ananias 
are  contrasted,  examples  respectively  of 

self-sacrifice  and  selfishness. 2.  Laid 

it  at  the  apostles'  feet  as  if  it  were  the 
whole  price.  They  wished  to  have  the 
reputation  of  giving  all,  while  they 
would  keep  in  reserve  for  themselves  a 
part,  and  at  the  same  time  enjoy  the 
common  stock.  Their  sin  was  not  only 
a  lie,  but  the  worst  kind  of  lie,  spiritual 
hypocrisy ;  not  only  a  lie  unto  man,  but 
a  lie  unto  God  (ver.  4).  And  their 
punishment  seems  to  have  been  sent  of 
God  (not  as  an  exhibition  of  his  dispensa- 
tion to  all  hypocrites,  but)  as  a  protection 
to  the  young  Church,  which,  by  its  com- 
mon stock  of  money,  would  attract  many 
worldly-minded  to  become  hypocritical 
members.  The  effect  produced  is  re- 
corded in  ver.  13. 3.  The  Holy  Ghost, 

like  "  God "  in  the  4th  verse,  is  used 
personally. 4.  Unto  God.    The  lie 


7  And  it  was  about  the  space 
of  three  hours  after,  when  his 
wife,  not  knowing  what  was  done, 
came  in. 

8  And  Peter  answered  unto 
her,  Tell  me  whether  ye  sold  the 
land  for  so  much  ?  And  she  said, 
Yea,  for  so  much. 

9  Then  Peter  said  unto  her, 
How  is  it  that  ye  have  agreed  to- 
gether to  tempt  the  Spirit  of  the 
Lord  ?  behold,  the  feet  of  them 
which  have  buried  thy  husband 
are  at  the  door,  and  shall  carry 
thee  out. 

10  Then  fell  she  down  straight- 
way at  his  feet,  and  yielded  up  the 
ghost :  and  the  young  men  came 
in,  and  found  her  dead,  and,  car- 
rying her  forth,  buried  her  by  her 
husband. 

11  And  great  fear  came  upon 
all  the  church,  and  upon  as  many 
as  heard  these  things. 

12  If  And  by  the  hands  of  the 

unto  God  was  a  practical  attempt  to  de- 
ceive God  by  proclaiming  themselves 
true  Christians,  as  if  a  human  device 
would  blind  God.  Compare  our  Saviour's 
words  to  Pilate  regarding  Judas  (John 

xix.  11). 5.   Gave  up  the  ghost,  i.e., 

breathed  his  last ;  the  "  ghost "  is  simply 
the   "breath,"  when  not  modified  by 

qualifying  words. 6.  The  young  men. 

Not  any  officers,  but  able-bodied  youth 

who  were  present. 10.   Yielded  up 

the  ghost.  The  same  expression  as  in 
ver.  5,  which  see.  The  young  men  came 
in.  They  had  been  away  three  hours 
(ver.  *7).  Probably  they  had  consumed 
this  time  in  testifying  before  magistrates 
regarding  Ananias'  death,  and  in  procu- 
ring the  requisite  permission  to  bury 
him.  They  had  not  consulted  his  wife, 
either  because  they  could  not  find  her, 
or  because  they  had  received  express 
command  in  this  peculiar  case  to  avoid 
her.     It  will  be  borne  in  mind  that  this 


THE  ACTS. 


243 


apostles  were  many  signs  and 
wonders  wrought  among  the  peo- 
ple ;  (and  they  were  all  with  one 
accord  in  Solomon's  porch. 

13  And  of  the  rest  durst  no 
man  join  himself  to  them :  but 
the  people  magnified  them. 

14  And  believers  were  the 
more  added  to  the  Lord,  multi- 
tudes both  of  men  and  women ;) 

15  Insomuch  that  they  brought 
forth  the  sick  into  the  streets,  and 
laid  them  on  beds  and  couches, 
that  at  the  least  the  shadow  of 
Peter  passing'  by  might  over- 
shadow some  of  them. 

16  There  came  also  a  multi- 
tude out  of  the  cities  round  about 
unto  Jerusalem,  bringing  sick 
folks,  and  them  which  were  vexed 
with  unclean  spirits :  and  they 
were  healed  every  one. 

17  *f[  Then  the  high  priest  rose 
up,  and  all  they  that  were  with 
him,  (which  is  the  sect  of  the 
Sadducees,)  and  were  filled  with 
indignation, 

18  And  laid  their  hands  on  the 
apostles,  and  put  them  in  the  com- 
mon prison. 

conduct  toward  a  woman  would  be  look- 
ed upon  in  the  East  in  a  very  different 
light  from  that  with  which  we  would 
consider  it,  woman  being  regarded  of  so 
little  consequence,  socially,  among  the 

Orientals. 12.  Solomon's  porch.  See 

chapter   hi.    11. 14.  This   verse   is 

parenthetical,  the  13th  and  15th  being 
closely  connected,    thus,    "the    people 

magnified  them,  insomuch  that,  &c." 

15.  Tfie  shadow  of  Peter  could  be  as 
efficacious  as  his  hand  to  an  appropria- 
ting faith.     This  conduct  of  the  people 

was  not  necessarily  superstition. 17. 

Sadducees.       See   Matt.   iii.    7. 18. 

Common,  i.  e.,  public.  This  was,  prob- 
ably, a  prison  connected  with  the  temple. 
The  Jews  were  allowed  a  large  measure 


19  But  the  angel  of  the  Lord 
by  night  opened  the  prison  doors, 
and  brought  them  forth,  and 
said, 

20  Go,  stand  and  speak  in  the 
temple  to  the  people  all  the  words 
of  this  life. 

21  And  when  they  heard  that, 
they  entered  into  the  temple  early 
in  the  morning,  and  taught.  But 
the  high  priest  came,  and  they 
that  were  with  him,  and  called 
the  council  together,  and  all  the 
senate  of  the  children  of  Israel, 
and  sent  to  the  prison  to  have 
them  brought. 

22  But  when  the  officers  came, 
and  found  them  not  in  the  prison, 
they  returned,  and  told, 

23  Saying,  The  prison  truly 
found  we  shut  with  all  safety, 
and  the  keepers  standing  without 
before  the  doors :  but  when  we 
had  opened,  we  found  no  man 
within. 

24  Now  when  the  high  priest 
and  the  captain  of  the  temple 
and  the  chief  priests  heard  these 
things,  they  doubted  of  them 
whereunto  this  would  grow. 

of  independence  in  their  minor  govern- 
mental matters  by  the  Romans. 19. 

The  angel.    Rather  "an  angel." 20. 

This  life,  i.  e.,  this  doctrine  of  life. 

21.  7 he  council,  i.  e.,  the  Sanhedrim. 
This  was  an  extraordinary  Sanhedrim,  for 
all  the  elders  (senate)  were  called  in  as 
assessors.  This  indicates  the  excessive 
perturbation  among  the  rulers  of  the 
Jews  at  the  wonderful  progress  of  the 
gospel  of  Jesus.  The  Sanhedrim  was  the 
highest  court  of  the  Jews,  established, 
probably,  in  the  times  of  the  Maccabees, 
two  centuries  before  this  time,  and  pre- 
sided over  by  the  high  priest.  It  was 
composed  of  seventy  or  seventy-two 
members. 24.  "They  doubted  re- 
garding their  words,  at  a  loss  to  know 


244 


THE  ACTS. 


25  Then  came  one  and  told 
them,  saying,  Behold,  the  men 
whom  ye  put  in  prison  are  stand- 
ing in  the  temple,  and  teaching 
the  people. 

26  Then  went  the  captain  with 
the  officers,  and  brought  them 
without  violence :  for  they  feared 
the  people,  lest  they  should  have 
been  stoned. 

27  And  when  they  had  brought 
them,  they  set  them  before  the 
council :  and  the  high  priest  ask- 
ed them, 

28  Saying,  Did  not  we  straitly 
command  you  that  ye  should  not 
teach  in  this  name  ?  and,  behold, 
ye  have  filled  Jerusalem  with 
your  doctrine,  and  intend  to  bring 
this  man's  blood  upon  us. 

29  1"  Then  Peter  and  the  other 
apostles  answered  and  said,  We 
ought  to  obey  God  rather  than 
men. 

30  The  God  of  our  fathers 
raised  up  Jesus,  whom  ye  slew 
and  hanged  on  a  tree. 

31  Him  hath  God  exalted  with 
his  right  hand  to  be  a  Prince 
and  a  Saviour,  for  to  give  repent- 
ance to  Israel,  and  forgiveness  of 
sins. 

32  And  we  are  his  witnesses 

what  the  thing    meant." 26.    Lest 

they  should  have  been  stoned,  i.  e.,  the 

officers. 28.    Tliis  man    =    Jesus. 

32.  The  Holy  Ghost  was  a  witness 

by  His  miraculous  gifts. 34.  Gama- 
liel. He  was  grandson  of  the  great 
Hillel,  and  was  the  most  celebrated 
teacher  of  the  law  in  his  day.  His  say- 
ings are  preserved  in  the  Talmud.  Paul 
was  his  disciple  (Acts  xxii.  3).  Com- 
manded, or  "  urged." 36.  Theudas. 

We  cannot  tell  which  of  the  many  insur- 
gents of  Judea  this  was.  The  age  was 
prolific  in  such. 37.  Judas  of  Galilee 


of  these  things ;  and  so  is  also  the 
Holy  Ghost,  whom  God  hath  giv- 
en to  them  that  obey  him. 

33  1"  When  they  heard  that, 
they  were  cut  to  the  heart,  and 
took  counsel  to  slay  them. 

34  Then  stood  there  up  one  in 
the  council,  a  Pharisee,  named 
Gamaliel,  a  doctor  of  the  law,  had 
in  reputation  among  all  the  peo- 
ple, and  commanded  to  put  the 
apostles  forth  a  little  space ; 

35  And  said  unto  them,  Ye 
men  of  Israel,  take  heed  to  your- 
selves what  ye  intend  to  do  as 
touching  these  men. 

36  For  before  these  days  rose 
up  Theudas,  boasting  himself  to 
be  somebody ;  to  whom  a  number 
of  men,  about  four  hundred,  join- 
ed themselves  :  who  was  slain ; 
and  all,  as  many  as  obeyed  him, 
were  scattered,  and  brought  to 
nought. 

37  After  this  man  rose  up  Ju- 
das of  Galilee  in  the  days  of  the 
taxing,  and  drew  away  much  peo- 
ple after  him  :  he  also  perished ; 
and  all,  even  as  many  as  obeyed 
him,  were  dispersed. 

38  And  now  I  say  unto  you, 
Refrain  from  these  men,  and  let 
them  alone  :  for  if  this  counsel  or 


was  a  prominent  leader  against  the 
Roman  government  thirty  years  before, 
when  Archelaus  was  deposed  and  Judea 
became  a  Roman  province.  He  was  a 
practical  opponent  of  the  census  and 
tribute.  In  the  days  of  the  taxing. 
Compare  Luke  ii.  1,  2,  3.  The  "tax- 
ing" is  rather  a  "  registry"  as  a  basis  of 
tribute.  It  began  about  the  year  B.  C. 
1,  and  seems  to  have  been  perfected 

about  A.  D.  3. 38.  It  will  come  to 

nought,  i.  e.,  the  Romans  will  take  care 
of  it  as  they  did  of  the  matters  of 
Theudas  and  Judas. 


THE  ACTS. 


245 


this  work  be  of  men,  it  will  come 
to  nought : 

39  But  if  it  be  of  God,  ye 
cannot  overthrow  it;  lest  haply 
ye  be  found  even  to  fight  against 
God. 

40  And  to  him  they  agreed: 
and  when  they  had  called  the 
apostles,  and  beaten  them,  they 
commanded  that  they  should  not 
speak  in  the  name  of  Jesus,  and 
let  them  go. 

41  ^[  And  they  departed  from 
the  presence  of  the  council,  re- 
joicing that  they  were  counted 
worthy  to  suffer  shame  for  his 
name. 

42  And  daily  in  the  temple, 
and  in  every  house,  they  ceased 
not  to  teach  and  preach  Jesus 
Christ. 

CHAPTER  VI. 

AND  in  those  day3,  when  the 
number  of  the  disciples  was 
multiplied,  there  arose  a  murmur- 
ing of  the  Grecians  against  the 
Hebrews,  because  their  widows 
were  neglected  in  the  daily  minis- 
tration. 

2  Then  the  twelve  called  the 
multitude  of  the  disciples  unto 
them,  and  said,  It  is  not  reason 
that  we  should  leave  the  word  of 
God,  and  serve  tables. 

VI. — 1.  Grecians.  Literally  "Hel- 
lenists," i.  e.,  Jews  resident  in  foreign 
lands,  so  called  because  the  Hellenic  or 
Grecian  language  and  habits  of  thought 
prevailed  in  such  countries,  since  Alex- 
ander's conquests,  three  centuries  before, 
had  Hellenized  the  East.  These  foreign 
Jews,  while  visiting  Jerusalem  at  Pente- 
cost, were  converted,  and  remained  in 
Jerusalem,  doubtless  at  a  pecuniary 
sacrifice,  and  their  poor  were  overlooked 


3  "Wherefore,  brethren,  look  ye 
out  among  you  seven  men  of  hon- 
est report,  full  of  the  Holy  Ghost 
and  wisdom,  whom  we  may  ap- 
point over  this  business. 

4  But  we  will  give  ourselves 
continually  to  prayer,  and  to  the 
ministry  of  the  word. 

5  %  And  the  saying  pleased 
the  whole  multitude :  and  they 
chose  Stephen,  a  man  full  of  faith 
and  of  the  Holy  Ghost,  and  Phil- 
ip, and  Prochorus,  and  Nicanor, 
and  Timon,  and  Parmenas,  and 
Nicolas  a  proselyte  of  Antioch  ; 

G  Whom  they  set  before  the 
apostles :  and  when  they  had 
prayed,  they  laid  their  hands  on 
them. 

7  And  the  word  of  God  in- 
creased ;  and  the  number  of  the 
disciples  multiplied  in  Jerusalem 
greatly ;  and  a  great  company  of 
the  priests  were  obedient  to  the 
faith. 

8  And  Stephen,  full  of  faith 
and  power,  did  great  wonders  and 
miracles  among  the  people. 

9  %  Then  there  arose  certain 
of  the  synagogue,  which  is  called 
the  synagogue  of  the  Libertines, 
and  Cyrenians,  and  Alexandrians, 
and  of  them  of  Cilicia  and  of 
Asia,  disputing  with  Stephen. 

10  And  they  were  not  able  to 

to  some  extent  as  perhaps  being  less 
known.  Widows.  By  this  term  is 
meant  "  the  poor  "  generally,  of  which 
class  widows,  in  an  Eastern  country, 
would  be  likely  to  form  the  largest  part. 

3.  Full  of  the  Holy   Ghost.     See 

chapter  ii.  4.  So  in  ver.  5. 9.  Lib- 
ertines. Probably  belonging  to  Liber- 
tum,  a  place  near  Carthage  in  Africa. 
The  Jews  of  other  parts  of  the  world 
had  synagogues   at  Jerusalem  built  at 


246 


THE  ACTS. 


resist  the  wisdom  and  the  spirit 
by  which  he  spake. 

11  Then  they  suborned  men 
which  said,  We  have  heard  him 
speak  blasphemous  words  against 
Moses,  and  against  God. 

12  And  they  stirred  up  the 
people,  and  the  elders,  and  the 
scribes,  and  came  upon  him,  and 
caught  him,  and  brought  him  to 
the  council, 

13  And  set  up  false  witnesses, 
which  said,  This  man  ceaseth 
not  to  speak  blasphemous  words 
against  this  holy  place,  and  the 
law: 

14  For  we  have  heard  him  say, 
that  this  Jesus  of  Nazareth  shall 
destroy  this  place,  and  shall 
change  the  customs  which  Moses 
delivered  us. 

15  And  all  that  sat  in  the 
council,  looking  steadfastly  on 
him,  saw  his  face  as  it  had  been 
the  face  of  an  angel. 

their  expense. 11.  Suborned,  i.   e., 

procured  to  swear  falsely.  Our  English 
word  is  from  the  Latin  omare  (to  in- 
struct) and  sub  (secretly). 12.  The 

council.       See   chapter  v.    21. 13. 

Against  this  holy  place.  Notice  the 
thrice  repeated  charge : 

Ver.  It.  Blasphemy  against  Moses— and  God. 

Ver.  13.  Blasphemy  against  the  law— and  this 
holy  place. 

Ver.  14.  Jesus  shall  abrogate  the  Mosaic  cus- 
toms—and destroy  this  place. 

-1 5.  TJieface  of  an  angel.  A  super- 


natural brightness  testifying  to  bis  divine 
mission. 

VII. — 1.  Then  said  the  high  priest  to 
Stephen.  It  was  a  demand  for  his  de- 
fence, which  he  proceeds  to  give. 2. 

Men,  brethren,  and  fathers.  The  first 
term  embraces  the  other  two,  as  thus, 
"  men,who  are  my  brethren  and  fathers." 
The  course  of  Stephen's  argument  is 
this :  "Ye  accuse  me  of  hostility  to 
Moses  and  this  temple.  But  look  at  your 


CHAPTER  VII. 

THEN  said  the  high  priest,  Are 
these  things  so  ? 

2  And  he  said,  Men,  brethren, 
and  fathers,  hearken;  The  God 
of  glory  appeared  unto  our  father 
Abraham,  when  he  was  in  Meso- 
potamia, before  he  dwelt  in  Char- 
ran, 

3  And  said  unto  him,  Get  thee 
out  of  thy  country,  and  from  thy 
kindred,  and  come  into  the  land 
which  I  shall  shew  thee. 

4  Then  came  he  out  of  the 
land  of  the  Chaldeans,  and  dwelt 
in  Charran :  and  from  thence, 
when  his  father  was  dead,  he  re- 
moved him  into  this  land,  where- 
in ye  now  dwell. 

5  And  he  gave  him  none  in- 
heritance in  it,  no,  not  so  much  as 
to  set  his  foot  on :  yet  he  prom- 
ised that  he  would  give  it  to  him 
for  a  possession,  and  to  his  seed 

history.  Your  fathers  were  ever  resist- 
ing Moses,  and  resisting  God,  and  ye  by 
slaying  the  Messiah  are  imitating  them. 
Ye  are  the  resisters  of  Moses.  And  as 
for  the  temple,  while  a  temple  is  good 
so  far  as  it  goes,  yet  God  is  to  be  wor- 
shipped by  a  higher  than  a  temple-ser- 
vice." The  argument  is  unfinished  by 
the  interference  of  the  mob.  Mesopo- 
tamia (meaning  "between  the  rivers") 
was  the  extensive  tract  lying  between 
the  Tigris  and  Euphrates.  Charran 
is  supposed  to  be  the  "  Charrse"  of  the 
ancient  writers,  a  city  in  the  north- 
western part  of  Mesopotamia  near  the 
Euphrates,  and  four  hundred  miles  north- 
east of  Jerusalem. 3.  See  Gen.  xii. 

1,  &c,  for  these  references  to  Abraham's 

life. 6.  See  Gen.  xv.  13.    This/owr 

hundred  years  includes  the  abode  of  the 
patriarchs  in  Palestine  as  well  as  the 
abode  of  their  posterity  in  Egypt.  There 
were  four  hundred  years  of  sojourning 
in  a  strange  land,  only  a  quarter  of 


THE  ACTS. 


247 


after  him,  when  as  yet  he  had  no 
child. 

6  And  God  spake  on  this  wise, 
That  his  seed  should  sojourn  in 
a  strange  land ;  and  that  they 
should  bring  them  into  bondage, 
and  entreat  them  evil  four  hundred 
years. 

7  And  the  nation  to  whom  they 
shall  be  in  bondage  will  I  judge, 
said  God :  and  after  that  shall 
they  come  forth,  and  serve  me  in 
this  place. 

8  And  he  gave  him  the  cove- 
nant of  circumcision :  and  so 
Abraham  begat  Isaac,  and  circum- 
cised him  the  eighth  day;  and 
Isaac  begat  Jacob;  and  Jacob  be- 
gat the  twelve  patriarchs. 

9  And  the  patriarchs,  moved 
with  envy,  sold  Joseph  into 
Egypt ;  but  God  was  with  him, 

10  And  delivered  him  out  of 
all  his  afflictions,  and  gave  him 
favour  and  wisdom  in  the  siorht  of 
Pharaoh  king  of  Egypt ;  and  he 
made  him  governor  over  Egypt 
and  all  his  house. 

11  Now  there  came  a  dearth 
over  all  the  land  of  Egypt  and 
Chanaan,  and  great  affliction  :  and 
our  fathers  found  no  sustenance. 

12  But  when  Jacob  heard  that 
there  was  corn  in  Egypt,  he  sent 
out  our  fathers  first. 

* 

which  could  be  regarded  fully  as  a  time 
of  bondage  and  evil  treatment,  although 
in  one  sense  their  wandering  and  un- 
settled life,  amid  uncongenial  and  often 
hostile  races,  was  an  affliction,  before  the 
actual  bondage  of  Egypt. 14.  Three- 
score and  fifteen  souls.  In  Gen.  xlvi. 
27,  the  number  is  five  less,  and  in  that 
account  Joseph  and  his  sons  are  inclu- 
ded. We  may  add  Jacob  himself,  and, 
perhaps,  four  young  children  (born  on 
the  route  or  soon  after  the  arrival  in 


13  And  at  the  second  time  Jo- 
seph was  made  known  to  his  breth- 
ren; and  Joseph's  kindred  was 
made  known  unto  Pharaoh. 

14  Then  sent  Joseph,  and  call- 
ed his  father  Jacob  to  him,  and  all 
his  kindred,  threescore  and  fifteen 
souls. 

15  So  Jacob  went  down  into 
Egypt,  and  died,  he,  and  our  fa- 
thers, 

16  And  were- carried  over  into 
Sychem,  and  laid  in  the  sepulchre 
that  Abraham  bought  for  a  sum 
of  money  of  the  sons  of  Emmor, 
the  father  of  Sychem. 

17  But  when  the  time  of  the 
promise  drew  nigh,  which  God 
had  sworn  to  Abraham,  the  peo- 
ple grew  and  multiplied  in  Egypt, 

18  Till  another  king  arose, 
which  knew  not  Joseph. 

19  The  same  dealt  subtilely 
with  our  kindred,  and  evil  en- 
treated our  fathers,  so  that  they 
cast  out  their  young  children,  to 
the  end  they  might  not  live. 

20  In  which  time  Moses  was 
born,  and  was  exceeding  fair,  and 
nourished  up  in  his  father's  house 
three  months : 

21  And  when  he  was  cast  out, 
Pharaoh's  daughter  took  him  up, 
and  nourished  him  for  her  own 
son. 

Egypt)  to  make  the  seventy-five. 16. 

Abraham.  Jacob  bought  this  property 
from  Emmor  (see  Gen.  xxxiii.  19).  In- 
stead of  thinking  the  insertion  of  the 
name  Abraham  is  a  mistake  of  tran- 
scribers, I  prefer  believing  that  Abra- 
ham had  bought  the  ground  originally 
on  his  first  entry  into  Palestine,  and 
that  by  some  providence  he  was  not  per- 
mitted to  enter  on  possession,  and  that 
Jacob  perfected  the  title  by  a  re-pur- 
chase.  —19.  That  they  might  not  live 


248 


THE  ACTS. 


22  And  Moses  was  learned  in 
all  the  wisdom  of  the  Egyptians, 
and  was  mighty  in  words  and  in 
deeds. 

23  And  when  he  was  full  forty 
years  old,  it  came  into  his  heart 
to  visit  his  brethren  the  children 
of  Israel. 

24  And  seeing  one  of  them  suf- 
fer wrong,  he  defended  him,  and 
avenged  him  that  was  oppressed, 
and  smote  the  Egyptian  : 

25  For  he  supposed  his  breth- 
ren would  have  understood  how 
that  God  by  his  hand  would  de- 
liver them ;  but  they  understood 
not. 

26  And  the  next  day  he  shewed 
himself  unto  them  as  they  strove, 
and  would  have  set  them  at  one 
again,  saying,  Sirs,  ye  are  breth- 
ren ;  why  do  ye  wrong  one  to  an- 
other ? 

27  But  he  that  did  his  neigh- 
bour wrong  thrust  him  away,  say- 
ing, Who  made  thee  a  ruler  and  a 
judge  over  us  ? 

28  Wilt  thou  kill  me,  as  thou 
didst  the  Egyptian  yesterday  ? 

29  Then  fled  Moses  at  this  say- 
ing, and  was  a  stranger  in  the 
land  of  Madian,  where  he  begat 
two  sons. 

30  And  when  forty  years  were 
expired,  there  appeared  to  him  in 
the  wilderness  of  mount  Sina  an 
angel  of  the  Lord  in  a  flame  of 
fire  in  a  bush. 

31  When  Moses  saw  it,  he  won- 
dered at  the   sight  :    and   as  he 


and  experience  such  cruel  bondage  as 

their  parents  suffered. 29.  Land  of 

Madian.  The  peninsula  of  Sinai,  two 
hundred  miles  from  Egypt,  between  the 
two  arms  of  the  Red  Sea. 36.  After 


drew  near  to  behold  it,  the  voices 
of  the  Lord  came  unto  him, 

32  Saying,  I  am  the  God  of  thy 
fathers,  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob.  Then  Moses  trembled, 
and  durst  not  behold. 

33  Then  said  the  Lord  to  him, 
Put  off  thy  shoes  from  thy  feet : 
for  the  place  where  thou  standest 
is  holy  ground. 

34  I  have  seen,  I  have  seen  the 
affliction  of  my  people  which  is  in 
Egypt,  and  I  have  heard  their 
groaning,  and  am  come  down  to 
deliver  them.  And  now  come,  I 
will  send  thee  into  Egypt. 

35  This  Moses  whom  they  re- 
fused, saying,  Who  made  thee  a 
ruler  and  a  judge  ?  the  same  did 
God  send  to  be  a  ruler  and  a  de- 
liverer by  the  hand  of  the  angel 
which  appeared  to  him  in  the  bush. 

36  He  brought  them  out,  after 
that  he  had  shewed  wonders  and 
signs  in  the  land  of  Egypt,  and 
in  the  Red  sea,  and  in  the  wilder- 
ness forty  years. 

37  H  This  is  that  Moses,  which 
said  unto  the  children  of  Israel, 
A  Prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your 
brethren,  like  unto  me  ;  him  shall 
ye  hear. 

38  This  is  he,  that  was  in  the 
church  in  the  wilderness  with  the 
angel  which  spake  to  him  in  the 
mount  Sina,  and  with  our  fathers : 
who  received  the  lively  oracles  to 
give  unto  us : 

that  he  had  shewed.    Rather  "  showing." 

37.  Deut.  xviii.  15. 42.  Amos 

v.  25-27. 43.  Tabernacle  of  Moloch. 

This    "tabernacle"    was,    probably,   a 
miniature  temple  or  portable  shrine,  like 


THE  ACTS. 


249 


39  To  whom  our  fathers  would 
not  obey,  but  thrust  him  from 
them,  and  in  their  hearts  turned 
back  again  into  Egypt, 

40  Saying  unto  Aaron,  Make 
us  gods  to  go  before  us  :  for  as  for 
this  Moses,  which  brought  us  out 
of  the  land  of  Egypt,  we  wot  not 
what  is  become  of  him. 

41  And  they  made  a  calf  in 
those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the 
works  of  their  own  hands. 

42  Then  God  turned,  and  gave 
them  up  to  worship  the  host  of 
heaven;  as  it  is  written  in  the 
"book  of  the  prophets,  O  ye  house 
of  Israel,  have  ye  offered  to  me 
slain  beasts  and  sacrifices  ly  the 
space  of  forty  years  in  the  wilder- 
ness ? 

43  Yea,  ye  took  up  the  taber- 
nacle of  Moloch,  and  the  star  of 
your  god  Remphan,  figures  which 
ye  made  to  worship  them  :  and  I 
will  carry  you  away  beyond  Baby- 
lon. 

44  Our  fathers  had  the  taber- 
nacle of  witness  in  the  wilderness, 
as  he  had  appointed,  speaking  un- 
to Moses,  that  he  should  make  it 
according  to  the  fashion  that  he 
had  seen. 

those  of  the  Ephesian  temple  which  De- 
metrius made  (Acts  xix.  24).  Moloch 
means  "  king,"  and  was  the  name  of  a 
gross  -Syrian  idol.  The  star  of  your  god 
Remphan.  A  metallic  star,  perhaps, 
emblematic  of  the  god,  and  borne  in  re- 
ligious procession.  Remphan  is  suppo- 
sed to  be  another  name  for  Chiun  (men- 
tioned in  Amos).  Beyond  Babylon. 
The  passage  in  Amos  has  "  beyond 
Damascus."  Stephen  probably  alters  it 
purposely,  and  consistently  with  truth, 
to  remind  them  of  the  Babylonish  cap- 
tivity.  45.  That  came  after.  Rather 

11* 


45  Which  also  our  fathers  that 
came  after  brought  in  with  Jesus 
into  the  possession  of  the  Gentiles, 
whom  God  drave  out  before  the 
face  of  our  fathers,  unto  the  days 
of  David ; 

46  Who  found  favour  before 
God,  and  desired  to  find  a  taber- 
nacle for  the  God  of  Jacob. 

47  But  Solomon  built  him  a 
house. 

48  Howbeit  the  Most  High 
dwelleth  not  in  temples  made  with 
hands ;  as  saith  the  prophet, 

49  Heaven  is  my  throne,  and 
earth  is  my  footstool :  what  house 
will  ye  build  me  ?  saith  the  Lord : 
or  what  is  the  place  of  my  rest  ? 

50  Hath  not  my  hand  made  all 
these  things  ? 

51  %  Ye  stiffnecked  and  uncir- 
cumcised  in  heart  and  ears,  ye  do 
always  resist  the  Holy  Ghost :  as 
your  fathers  did,  so  do  ye. 

52  Which  of  the  prophets  have 
not  your  fathers  persecuted  ?  and 
they  have  slain  them  which  shew- 
ed before  of  the  coming  of  the 
Just  One  ;  of  whom  ye  have  been 
now  the  betrayers  and  murderers  : 

53  Who  have  received  the  law 
by  the  disposition  of  angels,  and 
have  not  kept  it. 

"  having  received."   Jesus,  i.  e.,  Joshua. 

Jesus  is  the  Greek  form  of  Joshua. 

49,  50.  Isaiah  lxvi.  1,  2. 51.   Un- 

circumcised  in  heart  and  ears.  This 
strong  figure  is  like  that  used  by  Sopho- 
cles in  the  (Edipus  Tyrannus,  ver.  371, 

"  blind  in  ears  and  mind  and  eyes." 

53.  By  the  disposition  of  angels.  Com- 
pare Gal.  hi.  15  and  Heb.  ii.  2.  Either 
angels  formed  part  of  the  scene  at  Sinai, 
or  Moses  received  the  law  through  their 
agency,  excepting,  of  course,  that  part 
of  the  law  which  God  seems  to  have 
communicated  directly  to  Moses  or  to 


250 


THE  ACTS. 


54  T  When  they  heard  these 
things,  they  were  cut  to  the  heart, 
and  they  gnashed  on  him  with 
their  teeth. 

55  Bat  he,  being  full  of  the 
Holy  Ghost,  looked  up  steadfastly 
into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the 
right  hand  of  God, 

56  And  said,  Behold,  I  see  the 
heavens  opened,  and  the  Son  of 
man  standing  on  the  right  hand  of 
God. 

57  Then  they  cried  out  with  a 
loud  voice,  and  stopped  their  ears, 
and  ran  upon  him  with  one  accord, 

58  And  cast  him  out  of  the 
city,  and  stoned  him:  and  the 
witnesses  laid  down  their  clothes 
at  a  young  man's  feet,  whose  name 
was  Saul. 

59  And  they  stoned  Stephen, 
calling  upon  God,  and  saying, 
Lord  Jesus,  receive  my  spirit. 

60  And  he  kneeled  down,  and 
cried  with  a  loud  voice,  Lord,  lay 
not  this  sin  to  their  charge.  And 
when  he  had  said  this,  he  fell 
asleep. 

CHAPTER  VIII. 

AND  Saul  was  consenting  unto 
his  death.  And  at  that  time 
there  was  a  great,  persecution 
against  the  church  which  was  at 


the  people. 58.  Cant  him  out  of  the 

city.  This  tumultuous  mob  so  far  re- 
spected the  law  of  the  Jews  as  to  convey 
their  victim  beyond  the  walls.  The  lay- 
ing down  their  clothes  (i.  e.,  their  outer 
garments)  at  Saul's  feet,  seems  to  have 
been  in  conformity  with  a  custom,  which 
disencumbered  them  of  hindrances  to  ex- 
ertion, and  at  the  same  time  showed 
their  unity  in  the  act.  The  person 
selected  to  receive  the  clothes  must  have 


Jerusalem ;  and  they  were  all 
scattered  abroad  throughout  the 
regions  of  Judea  and  Samaria,  ex- 
cept the  apostles. 

2  And  devout  men  carried 
Stephen  to  his  burial,  and  made 
great  lamentation  over  him. 

3  As  for  Saul,  he  made  havoc 
of  the  church,  entering  into  every 
house,  and  haling  men  and  women 
committed  them  to  prison. 

4  Therefore  they  that  were 
scattered  abroad  went  every  where 
preaching  the  word. 

5  Then  Philip  went  down  to 
the  city  of  Samaria,  and  preached 
Christ  unto  them. 

6  And  the  people  with  one  ac- 
cord gave  heed  unto  those  things 
which  Philip  spake,  hearing  and 
seeing  the  miracles  which  he 
did. 

7  For  unclean  spirits,  crying 
with  loud  voice,  came  out  of  many 
that  were  possessed  with  them : 
and  many  taken  with  palsies,  and 
that  were  lame,  were  healed. 

8  And  there  was  great  joy  in 
that  city. 

9  But  there  was  a  certain  man, 
called  Simon,  which  beforetime  in 
the  same  city  used  sorcery,  and 
bewitched  the  people  of  Samaria, 
giving  out  that  himself  was  some 
great  one : 


been  an  acknowledged  ringleader.- 


59.  Calling  upon  God.     Literally  "  in- 
voking."   The  word  "  God  "  is  inserted 

by  the  translators. 60.  He  fell  asleep. 

A  common  Oriental  euphemism  for  "  he 
died." 

VIII.— 2.  Devout  men  carried  Stephen, 
i.  e.,  devout  men  had  carried  Stephen 
before  the  Church  was  scattered.  These 
were  not  devout  Jews  unconverted,  but 
having  a  sympathy  for  Stephen's  case, 


THE  ACTS. 


251 


10  To  whom  they  all  gave 
heed,  from  the  least  to  the  great- 
est, saying,  This  man  is  the  great 
power  of  God. 

11  And  to  him  they  had  re- 
gard, because  that  of  long  time  he 
had  bewitched  them  with  sorce- 
ries. 

12  But  when  they  believed 
Philip  preaching  the  things  con- 
cerning the  kingdom  of  God,  and 
the  name  of  Jesus  Christ,  they 
were  baptized,  both  men  and  wo- 
men. 

13  Then  Simon  himself  believ- 
ed also  :  and  when  he  was  bap- 
tized, he  continued  with  Phil- 
ip, and  wondered,  beholding  the 
miracles  and  signs  which  were 
done. 

14  Now  when  the  apostles 
which  were  at  Jerusalem  heard 
that  Samaria  had  received  the 
word  of  God,  they  sent  unto  them 
Peter  and  John  : 

15  Who,  when  they  were  come 
down,  prayed  for  them,  that  they 
might  receive  the  Holy  Ghost : 

16  (For  as  yet  he  was  fallen 

for  such  would  scarcely  have  made  a 
great  lamentation.  They  were  doubt- 
less some  of  the  Christian  brotherhood 
who  thus  acted.    Hence  our  explanation 

above. 3.  Haling.     The  Old  English 

for  "  hauling."    (See  Luk'e  xii.  58.) 

5.  Tlie  city  of  Samaria,  built  by  Omri, 
King  of  Israel  (1  Kings  xvi.  24),  was 
situated  just  north  of  Mount  Ebal,  on  a 
very  beautiful  hill.  It  was  about  40 
miles  north  of  Jerusalem. 9.  Bewitch- 
ed. The  same  word  translated  (in  its 
neuter  sense)  in  ver.  13,  "  wondered."  It 
should  be  here  rendered  "astonished." 

-10.  From  the  least  to  the  greatest. 

Rather,  "from  small  to  great." 13. 

Believed  also.  The  context  shows  that 
this  was  only  a  belief  in  Philip's  power, 
and  not  a  belief  of  the  truth.     It  took 


upon  none  of  them  :  only  they 
were  baptized  in  the  name  of  the 
Lord  Jesus.) 

17  Then  laid  they  their  hands 
on  them t  and  they  received  the 
Holy  Ghost. 

18  And  when  Simon  saw  that 
through  laying  on  of  the  apostles' 
hands  the  Holy  Ghost  was  given, 
he  offered  them  money, 

19  Saying,  Give  me  also  ihis 
power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy 
Ghost. 

20  But  Peter  said  unto  him, 
Thy  money  perish  with  thee,  be- 
cause thou  hast  thought  that  the 
gift  of  God  may  be  purchased 
with  money. 

21  Thou  hast  neither  part  nor 
lot  in  this  matter  :  for  thy  heart 
is  not  right  in  the  sight  of  God. 

22  Repent  therefore  of  this  thy 
wickedness,  and  pray  God,  if  per- 
haps the  thought  of  thine  heart 
may  be  forgiven  thee. 

23  For  I  perceive  that  thou  art 
in  the  gall  of  bitterness,  and  in 
the  bond  of  iniquity. 

outwardly  the  same  form  as  such  saving 
belief,  namely,  confession  and  baptism. 

15.  That  they  might  receive  the  Holy 

Ghost  in  His  miraculous  manifestations. 

See  chap.  ii.  4. 16, 17, 18, 19.    For 

the  use  of  the  words  "  Holy  Ghost "  in 

these  verses,  see  preceding  note. 19. 

Simon,  with  the  rest,  had  received  the 
Holy  Ghost  (i.  e.,  His  miraculous  gifts 
of  tongues,  &c).  Now  he  asks  the  pow- 
er to  confer  this  gift  upon  others.  His 
base  worldliness  is  so  apparent  that  we 
see  that  Peter's  words  in  ver.  21  refer 
to  his  unconverted  condition.  Miracu- 
lous gifts  were  (we  see,  therefore,)  con- 
ferred upon  the  unconverted.  Juda3 
Iscariot,  who  cast  out  devils,  is  another 

instance. 22.   If  perhaps.     Rather 

"  if  then." 23.  The  gall  of  bitter- 


252 


THE  ACTS. 


24  Then  answered  Simon,  and 
said,  Pray  ye  to  the  Lord  for  me, 
that  none  of  these  things  which  ye 
have  spoken  come  upon  me. 

25  And  they,  when  they  had 
testified  and  preached  the  word  of 
the  Lord,  returned  to  Jerusalem, 
and  preached  the  gospel  in  many 
villages  of  the  Samaritans. 

26  And  the  angel  of  the  Lord 
spake  unto  Philip,  saying,  Arise, 
and  go  toward  the  south,  unto  the 
way  that  goeth  down  from  Jeru- 
salem unto  Gaza,  which  is  desert. 

27  And  he  arose  and  went : 
and,  behold,  a  man  of  Ethiopia,  a 
eunuch  of  great  authority  under 
Candace  queen  of  the  Ethiopians, 
who  had  the  charge  of  all  her 
treasure,  and  had  come  to  Jeru- 
salem for  to  worship, 

28  Was  returning,  and  sitting 
in  his  chariot  read  Esaias  the 
prophet. 

29  Then  the  Spirit  said  unto 
Philip,  Go  near,  and  join  thyself 
to  this  chariot. 


ness  is  the  natural  accompaniment  of 
the  bond  of  iniquity.     Misery  and  sin 

are  twins. 24.  Then  answered  Simon. 

This  was  only  the  cry  of  fear,  and  shows 
no  marks  of  repentance.  Tradition  says 
that  Simon's  course  became  worse  and 
worse,  until  he  met  with  a  violent  death 
in  the  midst  of  his  blasphemous  impos- 
tures.  26.  The  angel.     Rather  "  an 

angel."  Gaza.  One  of  the  old  Philis- 
tine towns,  and  situated  at  the  south- 
east corner  of  the  Mediterranean,  about 
50  miles  southwest  of  Jerusalem.  Winch- 
is  desert,  i.  e.,  the  road.  Of  the  several 
roads  leading  to  Gaza,  that  one  is  in- 
tended which  passed  through  a  thinly- 
peopled  district. 27.  Ethiopia.  Prob- 
ably the  modern  Abyssinia  or  Senaar, 
whither  Judaism  had  early  found  its 
way  over  the  straits  of  Bab-el-Mandeb, 
and   whither  Christianity  had  also  an 


30  And  Philip  ran  thither  to 
him,  and  heard  him  read  the 
prophet  Esaias,  and  said,  Under- 
standest  thou  what  thou  readest  ? 

31  And  he  said,  How  can  I, 
except  some  man  should  guide 
me  ?  And  he  desired  Philip  that 
he  would  come  up  and  sit  with 
him. 

32  The  place  of  the  Scripture 
which  he  read  was  this,  He  was 
led  as  a  sheep  to  the  slaughter; 
and  like  a  lamb  dumb  before  his 
shearer,  so  opened  he  not  his 
mouth : 

33  In  his  humiliation  his  judg- 
ment was  taken  away:  and  who 
shall  declare  his  generation  ?  for 
his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered 
Philip,  and  said,  I  pray  thee,  of 
whom  speaketh  the  prophet  this  ? 
of  himself,  or  of  some  other  man  ? 

35  Then  Philip  opened  his 
mouth,  and  began  at  the  same 
Scripture,  and  preached  unto  him 
Jesus. 

early  foothold.  A  eunuch.  Not  a  mu- 
tilated person,  for  whom  the  name  is 
often  used,  but  simply  "  an  officer."  The 
Greek  word  means  "  bed-protector,"  and 
thence  was  given  to  the  mutilated  ser- 
vants of  an  Eastern  despot,  but  as  these 
servants  became  the  great  officers  of 
state,  the  word  became  used  for  any 
such  officer.  Candace  was  a  common 
name  for  the  queens  of  that  country,  as 

was  Pharaoh  for  the  kings  of  Egypt. 

32.  Isaiah  liii.  7,  8. 33.  In  his  hu- 
miliation his  judgment  was  taken  away. 
The  passage  in  Isaiah  is,  "  He  was  taken 
from  prison  (or  distress)  and  from  judg- 
ment," which  amounts  to  the  same  thing. 
He  passed  through  distress  and  through 
judgment  to  death.  "  In  his  humiliation 
(i.  e.,  his  distress)  his  (right)  judgment 
was  taken  away  (or  withheld,  and  a  wick- 
ed judgment  given  him)."     The  latter 


THE  ACTS. 


253 


36  And  as  they  went  on  their 
"Way,  they  came  unto  a  certain 
water  :  and  the  eunuch  said,  See, 
here  is  water;  what  doth  hinder 
me  to  be  baptized  ? 

37  And  Philip  said,  If  thou 
believest  with  all  thine  heart,  thou 
mayest.  And  he  answered  and 
said,  I  believe  that  Jesus  Christ 
is  the  Son  of  God. 

38  And  he  commanded  the 
chariot  to  stand  still :  and  they 
went  down  both  into  the  water, 
both  Philip  and  the  eunuch ;  and 
he  baptized  him. 

39  And  when  they  were  come 
up  out  of  the  water,  the  Spirit  of 
the  Lord  caught  away  Philip, 
that  the  eunuch  saw  him  no  more  : 
and  he  went  on  his  way  rejoicing. 

40  But  Philip  was  found  at 
Azotus :  and  passing  through  he 
preached  in  all  the  cities,  till  he 
came  to  Cesarea. 


A 


CHAPTER  IX. 

ND  Saul,   yet  breathing  out 
threatenings    and    slaughter 


clause  of  the  verse  predicts  that  the  Mes- 
siah was  not  to  leave  a  race  behind  him. 
36.  A  certain  water.  Dr.  Robin- 
son shows  that  on  the  supposed  road  to 
Gaza  which  the  eunuch  took  there  is 
standing  water  after  the  rains,  forming 

pools. 39.    "Caught  away."      This 

word  and  the  words  "  was  found  "  in  the 
next  verse  clearly  show  a  miraculous  ac- 
tion in  Philip's  movement. 40.  Azo- 
tus. Another  of  the  five  Philistine  cities. 
It  was  situated  about  25  miles  north  of 
Gaza,  near  the  coast.  Till  he  came  to 
Cesarea.  Cesarea  was  between  50  and 
GO  miles  north  of  Ashdod,  on  the  coast. 
Philip  had  probably  passed  northward 
along  the  shore  through  Joppa.  We 
find  him  settled  there  more  than  twenty 
years  afterward.  See  chap.  xxi.  8. 
IX. — 1.    Breathing    out.      Rather 


against  the  disciples  of  the  Lord, 
went  unto  the  high  priest, 

2  And  desired  of  him  letters 
to  Damascus  to  the  synagogues, 
that  if  he  found  any  of  this  way, 
whether  they  were  men  or  women, 
he  might  bring  them  bound  unto 
Jerusalem. 

3  And  as  he  journeyed,  he 
came  near  Damascus :  and  sud- 
denly there  shined  round  about 
him  a  light  from  heaven : 

4  And  he  fell  to  the  earth,  and 
heard  a  voice  saying  unto  him, 
Saul,  Saul,  why  persecutest  thou 
me  ? 

5  And  he  said,  Who  art  thou, 
Lord  ?  And  the  Lord  said,  I  am 
Jesus  whom  thou  persecutest  :  it 
is  hard  for  thee  to  kick  against 
the  pricks. 

6  And  he  trembling  and  aston- 
ished said,  Lord,  what  wilt  thou 
have  me  to  do  ?  And  the  Lord 
said  unto  him,  Arise,  and  go  into 
the  city,  and  it  shall  be  told  thee 
what  thou  must  do. 

7  And  the  men  which  journey- 

"  breathing  in,"  i.  e.,  inhaling  the  atmo- 
sphere of  threatening  and  slaughter  as  his 

very  breath-life. 2.  This  verse  shows 

that  Damascus,  although  in  another  coun- 
try, was  under  the  influence  of  the  Jew- 
ish rulers.  Probably  Aretas,  the  Ara- 
bian king,  had  already  established  his 
power  in  Damascus  (as  he  certainly  had 
at  a  later  date),  and,  in  his  good  will  to 
the  Jews,  allowed  this  influence.  Da- 
mascus, one  of  the  most  ancient  cities  of 
the  world,  is  situated  east  of  the  ranges 
of  Lebanon  and  Anti-Lebanon,  about 
130  miles  northeast  of  Jerusalem.     Of 

this  way  of  believing. 4.  He  fell  to 

the  earth.     He  and  his  company  were 

probably  travelling  on  foot. 5.  The 

pricks  were  the  stationary  goads  behind 
oxen  which  would  pierce  them  if  they 
kicked. 7.  Hearing  a  voice.    Rather 


254 


THE  ACTS. 


ed  with  him  stood  speechless, 
heariDg  a  voice,  but  seeing  no 
man. 

8  And  Saul  arose  from  the 
earth ;  and  when  his  eyes  were 
opened,  he  saw  no  man  :  but  they 
led  him  by  the  hand,  and  brought 
him  into  Damascus. 

9  And  he  was  three  days  with- 
out sight,  and  neither  did  eat  nor 
drink. 

10  T  And  there  was  a  certain 
disciple  at  Damascus,  named  Ana- 
nias ;  and  to  him  said  the  Lord 
in  a  vision,  Ananias.  And  he  said, 
Behold,  I  am  here,  Lord. 

11  And  the  Lord  said  unto 
him,  Arise,  and  go  into  the  street 
which  is  called  Straight,  and  in- 
quire in  the  house  of  Judas  for 
one  called  Saul,  of  Tarsus :  for, 
behold,  he  prayeth, 

12  And  hath  seen  in  a  vision  a 
man  named  Ananias  coming  in, 
and  putting  his  hand  on  him,  that 
he  might  receive  his  sight, 

13  Then  '  Ananias  answered, 
Lord,  I  have  heard  by  many  of 
this  man,  how  much  evil  he  hath 
done  to  thy  saints  at  Jerusalem  : 

14  And  here  he  hath  authority 
from  the  chief  priests  to  bind  all 
that  call  on  thy  name. 

15  But  the  Lord  said  unto 
him,  Go  thy  way :  for  he  is  a 
chosen  vessel  unto  me,  to  bear  my 
name  before  the  Gentiles,  and 
kings,  and  the  children  of  Israel : 

"  hearing  the  voice."  Compare  chap, 
xxii.  9,  where  it  is  said  that  the  men  saw 
the  light,  but  heard  not  the  voice.  They 
heard  the  sound,  but  did  not  understand 
it  as  a  voice.  There  is  a  difference  in 
the  Greek  cases  of  the  noun  in  the  two 

places,  which  supports  this  view. 17. 

And  be  filled  with  the  Holy  Ghost.    See 


16  For  I  will  shew  him  how 
great  things  he  must  suffer  for 
my  name's  sake. 

17  And  Ananias  went  his  way, 
and  entered  into  the  house;  and 
putting  his  hands  on  him  said, 
Brother  Saul,  the  Lord,  even  Je- 
sus, that  appeared  unto  thee  in 
the  way  as  thou  earnest,  hath  sent 
me,  that  thou  mightest  receive  thy 
sight,  and  be  filled  with  the  Holy 
Ghost. 

18  And  immediately  there  fell 
from  his  eyes  as  it  had  been  scales : 
and  he  received  sight  forthwith, 
and  arose,  and  was  baptized. 

19  And  when  he  had  received 
meat,  he  was  strengthened.  Then 
was  Saul  certain  days  with  the 
disciples  which  were  at  Damascus. 

20  And  straightway  he  preach- 
ed Christ  in  the  synagogues,  that 
he  is  the  Son  of  God. 

21  But  all  that  heard  him  were 
amazed,  and  said ;  Is  not  this  he 
that  destroyed  them  which  called 
on  this  name  in  Jerusalem,  and 
came  hither  for  that  intent,  that 
he  might  bring  them  bound  unto 
the  chief  priests  ? 

22  But  Saul  increased  the 
more  in  strength,  and  confounded 
the  Jews  which  dwelt  at  Damas- 
cus, proving  that  this  is  very 
Christ. 

23  ^T  And  after  that  many 
days  were  fulfilled,  the  Jews  took 
counsel  to  kill  him  : 

chap.  viii.  15. 18.  As  it  had  been 

scales.     Note  the  accuracy  of  Luke,  the 

physician. 23.  After  that  many  days 

were  fulfilled.  Three  years  had  elapsed, 
and  Paul  had  been  dwelling  secluded  in 
Arabia  in  the  mean  time,  and  had  re- 
turned to  Damascus.  See  Gal.  i.  15-18. 
Aretas  was  now  master  of  Damascus 


THE  ACTS 


255 


24  But  their  laying  wait  was 
known  of  Saul.  And  they  watch- 
ed the  gates  day  and  night  to  kill 
him. 

25  Then  the  disciples  took  him 
by  night,  and  let  him  down  by  the 
wall  in  a  basket. 

26  And  when  Saul  was  come 
to  Jerusalem,  he  assayed  to  join 
himself  to  the  disciples  :  but  they 
were  all  afraid  of  him,  and  be- 
lieved not  that  he  was  a  disciple. 

27  But  Barnabas  took  him, 
and  brought  him  to  the  apostles, 
and  declared  unto  them  how  he 
had  seen  the  Lord  in  the  way,  and 
that  he  had  spoken  to  him,  and 
how  he  had  preached  boldly  at 
Damascus  in  the  name  of  Jesus. 

28  And  he  was  with  them 
coming  in  and  going  out  at  Jeru- 
salem. 

29  And  he  spake  boldly  in  the 
name  of  the  Lord  Jesus,  and  dis- 
puted against  the  Grecians :  but 
they  went  about  to  slay  him. 

30  Which  when  the  brethren 
knew,  they  brought  him  down  to 
Cesarea,  and  sent  him  forth  to 
Tarsus. 

(2  Cor.  xi.  32,  33). 25.  Let  him  down 

by  the  wall.     Probably  from  the  window 
of  some  house  upon  the  wall.     See  the 

case  of  the  spies,  Josh.  ii.  15. 27. 

Barnabas'  intimacy  with  Paul  may  have 
originated  in  their  being  members  of 
the  same  synagogue  in  Jerusalem,  Bar- 
nabas being  from  Cyprus  and  Paul  from 
Cilicia,  the  Jews  from  which  two  coun- 
tries would  probably  have  a  common 
synagogue,  as  having  been  once  under 
a  common  provincial  government.  - 
29.  The  Grecians.  Literally,  "  the  Hel- 
lenists," i.  e.,  the  foreign  Jews  who  hap- 
pened to  be  in  Jerusalem. 30.  Tar- 
sus was  the  chief  city  of  Cilicia,  and  a 

centre  of  learning  of  great  note. 31. 

Here  begins  a  new  subject,  this  and  the 


31  Then  had  the  churches  rest 
throughout  all  Judea  and  Galilee 
and  Samaria,  and  were  edified ; 
and  walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the 
Holy  Ghost,  were  multiplied. 

32  If  And  it  came  to  pass,  as 
Peter  passed  throughout  all  quar- 
ters, he  came  down  also  to  the 
saints  which  dwelt  at  Lydda. 

33  And  there  he  found  a  cer- 
tain man  named  Eneas,  which  had 
kept  his  bed  eight  years,  and  was 
sick  of  the  palsy. 

34  And  Peter  said  unto  him, 
Eneas,  Jesus  Christ  maketh  thee 
whole  :  arise,  and  make  thy  bed. 
And  he  arose  immediately. 

35  And  all  that  dwelt  at  Lydda 
and  Saron  saw  him,  and  turned 
to  the  Lord. 

36  H  Now  there  was  at  Joppa  a 
certain  disciple  named  Tabitha, 
which  by  interpretation  is  called 
Dorcas :  this  woman  was  full  of 
good  works  and  almsdeeds  which 
she  did. 

$7  And  it  came  to  pass  in  those 
days,  that  she  was  sick,  and  died  : 
whom   when    they   had    washed, 

3 2d  verse  being  (in  the  Greek)  intimately 
connected.  Paul  retires  to  Tarsus,  and 
we  hear  nothing  of  him  for  ten  years, 
if  we  suppose  his  retirement  to  have 
taken  place  A.  D.  34.  (See  note  on  chap, 
xi.  20.)  In  this  ten  years'  interval,  and 
probably  near  the  close  of  it,  the  events 
here  recorded  of  Peter  occurred.     And 

were  edified.    Rather  "  being  edified." 

32.  Throughout  all  quarters.  Better, 
"  throughout  all  the  Churches."  Lydda 
was  about  30  miles  northwest  of  Jeru- 
salem, and  some  10  miles  southeast  of 
Joppa.  It  was  situated  on  the  low  lands 
near  the  coast. 35.  Saron  is  un- 
known.    It  was  perhaps  a  little  village 

close  to  Lydda. 36.  Dorcas.    Rather 

"gazelle,"  as  that  is  its  meaning,  and 


256 


THE  ACTS, 


they  laid  her  in  an  upper  cham- 
ber. 

38  And  forasmuch  as  Lydda 
was  nigh  to  Joppa,  and  the  disci- 
ples had  heard  that  Peter  was 
there,  they  sent  unto  him  two  men, 
desiring  him  that  he  would  not 
delay  to  come  to  them. 

39  Then  Peter  arose  and  went 
with  them.  When  he  was  come, 
they  brought  him  into  the  upper 
chamber  :  and  all  the  widows 
stood  by  him  weeping,  and  shew- 
ing the  coats  and  garments  which 
Dorcas  made,  while  she  was  with 
them. 

40  But  Peter  put  them  all 
forth,  and  kneeled  down,  and 
prayed ;  and  turning  him  to  the 
body  said,  Tabitha,  arise.  And 
she  opened  her  eyes  :  and  when 
she  saw  Peter,  she  sat  up. 

41  And  he  gave  her  his  hand, 
and  lifted  her  up ;  and  when  he 
had  called  the  saints  and  widows, 
he  presented  her  alive. 

42  And  it  was  known  through- 

the  writer  is  here  interpreting  "Ta- 
bitha," which  is  the  Syro-Chaldee  of  the 

same. 38.  Two  men  were  generally 

sent  on  a  message,  to  give  dignity  to  the 
errand,  and  to  preclude  any  idea  of  de- 
ceit.  39.   Widows.     See  chap.  vi.  1. 

— 43.  Joppa  was  the  principal  Jewish 
seaport.  See  Jonah  i.  3.  It  was  about 
40  miles  northwest  of  Jerusalem,  and 
36  miles  south  of  Cesarea. 

X. — 1.  Cesarea,  the  new  capital  of 
Judea,  built  by  Herod  the  Great  some 
fifty  years  before,  and  named  in  honour 
of  the  Roman  emperor,  whose  friend  and 
tributary  Herod  was.  It  was  situated 
on  the  coast  of  the  Mediterranean,  about 
36  miles  north  of  Joppa,  and  60  miles 
northwest  of  Jerusalem.  Centurion. 
This  was  the  title  originally  given  to  the 
commander  of  a  hundred  soldiers  in  the 
Roman  army.     Afterward  the  number 


out  all  Joppa ;  and  many  believed 
in  the  Lord. 

43  And  it  came  to  pass,  that 
he  tarried  many  days  in  Joppa 
with  one  Simon  a  tanner. 


CHAPTER  X. 

THERE  was  a  certain  man  in 
Cesarea  called  Cornelius,  a 
centurion  of  the  band  called  the 
Italian  land, 

2  A  devout  man,  and  one  that 
feared  God  with  all  his  house, 
which  gave  much  alms  to  the  peo- 
ple, and  prayed  to  God  always. 

3  He  saw  in  a  vision  evidently, 
about  the  ninth  hour  of  the  day, 
an  angel  of  God  coming  in  to  him, 
and  saying  unto  him,  Cornelius. 

4  And  when  he  looked  on  him, 
he  was  afraid,  and  said,  What  is 
it,  Lord  ?  And  he  said  unto  him, 
Thy  prayers  and  thine  alms  are 
come  up  for  a  memorial  before 
God. 

5  And  now  send  men  to  Joppa, 

was  not  exact.  See  Matt.  viii.  5.  Ital- 
ian band.  Probably  a  pnetorian  cohort, 
or  palace-guard,  stationed  at  the  provin- 
cial capital,  and  composed  of  Italian  sol- 
diers, the  rest  of  the  Roman  soldiers  in 
the  province  being,  probably  of  Oriental 

birth. 2.    The   expressions   of  this 

verse  show  that  Cornelius  had  learned 
in  Judea  to  worship  the  true  God,  yet 
the  expressions  of  ver.  28  seem  to  prove 
that  he  was  not  a  proselyte.  One  that 
feared  God.  This  explains  the  previous 
phrase,  "  a  devout  man."  He  was  de- 
vout in  the  right  direction.  His  alms 
and  prayers  showed  his  love  to  man  and 
his  love  to  God.  They  proceeded  not 
from  self-righteousness,  but  from  a  de- 
vout spirit. 3.  Evidently,  i.  e.,  clear- 
ly, openly,  without  any  illusion.  Ninth 
hour.  About  three  o'clock  in  the  after- 
noon.   An  angel  of  God  in  bright  gar- 


THE  ACTS. 


257 


and  call  for  one  Simon,  whose  sur- 
name is  Peter : 

6  He  lodgeth  with  one  Simon 
a  tanner,  whose  house  is  by  the 
sea  side  :  he  shall  tell  thee  what 
thou  oughtest  to  do. 

7  And  when  the  angel  which 
spake  unto  Cornelius  was  depart- 
ed, he  called  two  of  his  household 
servants,  and  a  devout  soldier  of 
them  that  waited  on  him  continu- 
ally; 

8  And  when  he  had  declared 
all  these  things  unto  them,  he  sent 
them  to  Joppa. 

9  %  On  the  morrow,  as  they 
went  on  their  journey,  and  drew 
nigh  unto  the  city,  Peter  went  up 
upon  the  housetop  to  pray  about 
the  sixth  hour : 

10  And  he  became  very  hun- 
gry, and  would  have  eaten  :  but 
while  they  made  ready,  he^fell  in- 
to a  trance, 

ments  (ver.  30). 6.  By  the  sea  side. 

The  trade  of  a  tanner  was  of  low  repute 
among  the  Jews.  Tanneries  were  not 
permitted  within  the  walls. 7.  No- 
tice the  Oriental  custom  of  always  send- 
ing more  than  one  messenger.  This  cus- 
tom obtained  for  two  reasons,  probably, 
as  a  mark  of  respect,  and  to  prevent 
suspicion  of  imposture.  See  chap.  ix. 
38.  The  devout  soldier  was  a  valet.  It 
is  the  custom  in  modern  armies  for  offi- 
cers to  have  soldiers  selected  as  body- 
servants. 9.    On  the  morrow.     The 

distance  from  Cesarea  to  Joppa  was  36 
miles,  and  22  miles  is  the  ordinary  day's 
journey  in  the  East.  These  messengers 
probably  travelled  on  foot  in  Oriental 
style.  As  they  left  Cesai^ea  after  3  p.  m., 
they  must  have  stopped  for  the  night 
some  15  miles  south  of  Cesarea  (say  at 
9  p.  m.).  Then  by  starting  at  4  o'clock 
the  next  morning  they  could  reach  Jop- 
pa by  noon,  at  which  time  Peter  had  his 
vision. 10.  Would  have  eaten.  Ra- 
ther "desired  to  eat."    He  fell  into  a 


11  And  saw  heaven  opened, 
and  a  certain  vessel  descending 
unto  him,  as  it  had  been  a  great 
sheet  knit  at  the  four  corners,  and 
let  down  to  the  earth  : 

12  Wherein  were  all  manner 
of  fourfooted  beasts  of  the  earth, 
and  wild  beasts,  and  creeping 
things,  and  fowls  of  the  air. 

13  And  there  came  a  voice  to 
him,  Kise,  Peter ;  kill,  and  eat. 

14  But  Peter  said,  Not  so, 
Lord  ;  for  I  have  never  eaten  any 
thing  that  is  common  or  unclean. 

15  And  the  voice  spake  unto 
him  again  the  second  time,  What 
God  hath  cleansed,  that  call  not 
thou  eommon. 

16  This  was  done  thrice  :  and 
the  vessel  was  received  up  again 
into  heaven. 

17  Now  while  Peter  doubted 
in  himself  what  this  vision  which 
he  had  seen  should  mean,  behold, 

trance.  Literally,  "  an  ecstacy  fell  upon 
him."  An  ecstacy  is  strictly  an  out- 
standing, i.  e.,  a  standing  out  from  the 

flesh  and  sense. 11.    Vessel.    Not 

to  be  regarded  as  of  any  firm  substance, 

such   as  wood  or  metal. 12.  And 

wild  beasts.  This  appears  to  be  inserted 
to  prevent  the  idea  that  they  were  only 
domestic  quadrupeds,  and  thus  to  insist 
on  the  general   sense  of  "  four-footed 


beasts."- 


-13.  Kill.     More  than  kill- 


ing is  meant.  The  word  means  "sacri- 
fice." It  was  a  religious  killing  that 
was  ordered,  to  show  that  the  Gentiles 
were  to  be  religiously  united  with  the 

Jews. 1 4.  Common  or  unclean,  i.  e., 

unclean  (ceremonially)  by  nature  or  by 
acquired  pollution.  See  Deut.  chap.  xiv. 
for  the  list  of  unclean  animals  in  the 
Jewish  law,  typifying  the  Jewish  seclu- 
sion, which  (with  the  law)  was  now  to 

cease. 15.    Call  not  thou  common. 

Literally,  "  do  not  common,"  if  we  can 
make  the  word  a  verb.  That  is,  do  not 
regard  the  distinctions  made  by  God, 


258 


THE  ACTS. 


the  men  which  were  sent  from 
Cornelius  had  made  inquiry  for 
Simon's  house,  and  stood  before 
the  gate, 

18  And  called,  and  asked 
whether  Simon,  which  was  sur- 
named  Peter,  were  lodging  there. 

19  1  While  Peter  thought  on 
the  vision,  the  Spirit  said  unto 
him,  Behold,  three  men  seek  thee. 

20  Arise  therefore,  and  get  thee 
down,  and  go  with  them,  doubting 
nothing  :  for  I  have  sent  them. 

21  Then  Peter  went  down  to 
the  men  which  were  sent  unto  him 
from  Cornelius  ;  and  said,  Behold, 
I  am  he  whom  ye  seek :  what  is 
the  cause  wherefore  ye  are  come  ? 

22  And  they  said,  Cornelius 
the  centurion,  a  just  man,  and  one 
that  feareth  God,  and  of  good  re- 
port among  all  the  nation  of  the 
Jews,  was  warned  from  God  by  a 
holy  angel  to  send  for  thee  into 
his  house,  and  to  hear  words  of 
thee. 

23  Then  called  he  them  in,  and 

when  God  unmakes  them. 19.  The 

Spirit  said  unto  him.  Probably  by  an 
inward,  unmistakable,  and  yet  undefina- 
ble  impulse  and  intelligent  representa- 
tion. It  is  not  necessary  to  suppose  an 
audible  voice.    Comp.  chap.  viii.  29  and 

xiii.  2. 22.  A  just  man.   This  seems 

to  answer  to  the  "  devout  man"  of  ver. 

2. 23.    On  the  morrow.     Compare 

note  on  ver.  9.  Certain  brethren.  There 
were  six  of  these  brethren  (chap.  xi.  12), 
so  that  the  whole   company  numbered 

ten. 24.    And    the    morrow  after. 

See  ver.  9.  They  arrived,  it  appears, 
somewhat  before  3  p.  m.  Compare  ver. 
30  ("  until  this  hour  ")  and  ver.  3.  They 
probably  travelled  some  22  miles  on  the 
first  day  from  Joppa,  and  some  14  miles 
on  the  second  day.  If  they  started  the 
second  day  at  8  a.  m.  they  would  have 
reached  Cesarea  about  2  p.  m.     Waited. 


lodged  them.  And  on  the  morrow 
Peter  went  away  with  them,  and 
certain  brethren  from  Joppa  ac- 
companied him. 

24  And  the  morrow  after  they 
entered  into  Cesarea.  And  Cor- 
nelius waited  for  them,  and  had 
called  together  his  kinsmen  and 
near  friends. 

25  And  as  Peter  was  coming 
in,  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worshipped 
him. 

26  But  Peter  took  him  up, 
saying,  Stand  up ;  I  myself  also 
am  a  man. 

27  And  as  he  talked  with  him, 
he  went  in,  and  found  many  that 
were  come  together. 

28  And  he  said  unto  them,  Ye 
know  how  that  it  is  an  unlawful 
thing  for  a  man  that  is  a  Jew  to 
keep  company,  or  come  unto  one 
of  another  nation ;  but  God  hath 
shewed  me  that  I  should  not  call 
any  man  common  or  unclean. 

29  Therefore  came  I  unto  you 

Rather,  "was  waiting." 25.  Wor- 
shipped. An  Oriental  usage  toward 
great  men,  and  not  to  be  construed  in 
Orientals  as  a  religious  reverence.  Pe- 
ter knew,  however,  that  a  Roman's  ideas 
were  very  different,  and  that  he  would 
have  some  vague  notion  of  superhuman 
excellence    in   the  person  thus  bowed 

down  to.    Hence  Peter's  words. 28. 

Come  unto,  i.  e.,  to  visit  as  a  friend. 
This  Jewish  law  in  its  strictness  was  not 

Scriptural,      but     Rabbinical. 29. 

Without  gainsaying.  Or  "without  ob- 
jection."  30.  Four  days  ago.    On  the 

1st  day,  Cornelius  sends  the  messengers. 
2d  day,   the  messengers  reach  Joppa. 
3d  day,  Peter  sets  out  with  them. 
4th  day,  they  arrive  at  Cesarea. 

34.  Respecter  of  persons.  Literal- 
ly "countenance-receiver,"  i.  e.,  one 
who  judges  by  externals. 35.  Accept- 


THE  ACTS. 


259 


without  gainsaying,  as  soon  as  I 
was  sent  for  :  I  ask  therefore  for 
what  intent  ye  have  sent  for  me  ? 

30  And  Cornelius  said,  Four 
days  ago  I  was  fasting  until  this 
hour ;  and  at  the  ninth  hour  I 
prayed  in  my  house,  and,  behold, 
a  man  stood  before  me  in  bright 
clothing, 

31  And  said,  Cornelius,  thy 
prayer  is  heard,  and  thine  alms 
are  had  in  remembrance  in  the 
sight  of  God. 

32  Send  therefore  to  Joppa, 
and  call  hither  Simon,  whose  sur- 
name is  Peter  ;  he  is  lodged  in 
the  house  of  one  Simon  a  tanner 
by  the  sea  side :  who,  when  he 
cometh,  shall  speak  unto  thee. 

33  Immediately  therefore  I 
sent  to  thee ;  and  thou  hast  well 
done  that  thou  art  come.  Now 
therefore  are  we  all  here  present 
before  God,  to  hear  all  things  that 
are  commanded  thee  of  God. 

34  ®[  Then  Peter  opened  his 
mouth,  and  said,  Of  a  truth  I  per- 
ceive that  God  is  no  respecter  of 
persons : 

35  But  in  every  nation  he  that 
feareth  him,  and  worketh  right- 
eousness, is  accepted  with  him. 

36  The  word  which  God  sent 
unto  the  children  of  Israel,  preach- 
ing peace  by  Jesus  Christ :  (he  is 
Lord  of  all :) 

37  That  word,  I  say,  ye  know, 
which  was  published  throughout 
all  Judea,  and  began  from  Gali- 

ed  with  him.  Cornelius  was  "  accepted  " 
through  Christ,  although  as  yet  he  did 
not  know  Christ  by  a  personal  accep- 
tance of  the  Redeemer. 37.  Ye  knmv 

as   a  historic   matter. 42.     Quick, 

i.  e.,  "  living." 43.  All  the  prophets. 


lee,  after  the  baptism  which  John 
preached ; 

38  How  God  anointed  Jesus  of 
Nazareth  with  the  Holy  Ghost 
and  with  power :  who  went  about 
doing  good,  and  healing  all  that 
were  oppressed  of  the  devil ;  for 
God  was  with  him. 

39  And  we  are  witnesses  of  all 
things  which  he  did  both  in  the 
land  of  the  Jews,  and  in  Jerusa- 
lem ;  whom  they  slew  and  hanged 
on  a  tree : 

40  Him  God  raised  up  the  third 
day,  and  shewed  him  openly ; 

41  Not  to  all  the  people,  but 
unto  witnesses  chosen  before  of 
God,  even  to  us,  who  did  eat  and 
drink  with  him  after  he  rose  from 
the  dead. 

42  And  he  commanded  us  to 
preach  unto  the  people,  and  to 
testify  that  it  is  he  which  was  or- 
dained of  God  to  be  the  Judge  of 
quick  and  dead. 

43  To  him  give  all  the  proph- 
ets witness,  that  through  his  name 
whosoever  believeth  in  him  shall 
receive  remission  of  sins. 

44  %  While  Peter  yet  spake 
these  words,  the  Holy  Ghost  fell 
on  all  them  which  heard  the  word. 

45  And  they  of  the  circumcis- 
ion which  believed  were  astonish- 
ed, as  many  as  came  with  Peter, 
because  that  on  the  Gentiles  also 
was  poured  out  the  gift  of  the 
Holy  Ghost. 

46  For  they  heard  them  speak 

For  example,  Isaiah  liii.  5,  Dan.  ix.  24, 

and  Micah  vii.  18. 44.  Fell  on  all 

them.  The  same  verb  is  here  used  as  in 
ver.  10,  regarding  the  trance.  See  note 
on  ver.  10.  An  actual  falling  is  not  in- 
tended, but  simply  a  sudden  coming- 


260 


THE  ACTS. 


with  tongues,  and  magnify  God. 
Then  answered  Peter, 

47  Can  any  man  forbid  water, 
that  these  should  not  be  baptized, 
which  have  received  the  Holy 
Ghost  as  well  as  we  ? 

48  And  he  commanded  them 
to  be  baptized  in  the  name  of  the 

'  Lord.     Then  prayed  they  him  to 
tarry  certain  days. 

CHAPTER  XL 

AND  the  apostles  and  brethren 
that  were  in  Judea  heard  that 
the  Gentiles  had  also  received  the 
word  of  God. 

2  And  when  Peter  was  come 
up  to  Jerusalem,  they  that  were 
of  the  circumcision  contended 
with  him, 

3  Saying,  Thou  wentest  in  to 
men  uncircumcised,  and  didst  eat 
with  them. 

4  But  Peter  rehearsed  the  mat- 
ter from  the  beginning,  and  ex- 
pounded it  by  order  unto  them, 
saying, 

5  I  was  in  the  city  of  Joppa 
praying  :  and  in  a  trance  I  saw  a 
vision,  A  certain  vessel  descend, 
as  it  had  been  a  great  sheet,  let 
down  from  heaven  by  four  corners; 
and  it  came  even  to  me  : 

As  shown  by  the  next  verse,  this  was 
"  the  gift  of  the  Holy  Ghost,"  i.  e.,  mir- 
aculous gifts,  as  especially  of  speaking 

with  foreign  tongues  (ver.  46). 47. 

No  doubt  is  here  implied  of  the  proprie- 
ty of  the  baptism.  It  is  rather  a  ques- 
tion which  makes  emphatic  the  certainty. 

48.  The  six  brethren  seem  to  have 

baptized.  This  was  lay-baptism  proba- 
blv,  under  apostolic  command. 

XL— 1.  The  xoord  of  God.  The  Old 
Testament  prophecies  and  the  New  Tes- 
tament preaching  of  Peter.     See  chap. 


6  Upon  the  which  when  I  had 
fastened  mine  eyes,  I  considered, 
and  saw  fourfooted  beasts  of  the 
earth,  and  wild  beasts,  and  creep- 
ing things,  and  fowls  of  the  air. 

7  And  I  heard  a  voice  saying 
unto  me,  Arise,  Peter ;  slay  and 
eat. 

8  But  I  said,  Not  so,  Lord : 
for  nothing  common  or  unclean 
hath  at  any  time  entered  into  my 
mouth. 

9  But  the  voice  answered  me 
again  from  heaven,  What  God 
hath  cleansed,  that  call  not  thou 
common. 

10  And  this  was  done  three 
times :  and  all  were  drawn  up 
again  into  heaven. 

11  And,  behold,  immediately 
there  were  three  men  already 
come  unto  the  house  where  I  was, 
sent  from  Cesarea  unto  me. 

12  And  the  Spirit  bade  me  go 
with  them,  nothing  doubting. 
Moreover"*these  six  brethren  ac- 
companied me,  and  we  entered 
into  the  man's  house  : 

13  And  he  shewed  us  how  he 
had  seen  an  angel  in  his  house, 
which  stood  and  said  unto  him, 
Send  men  to  Joppa,  and  call  for 
Simon,  whose  surname  is  Peter ; 

14  Who  shall  tell  thee  words, 

x.  43,  44. 2.  They  that  were  of  the 

circumcision  contended.  This  was,  doubt- 
less, a  mere  fraternal  request  for  an  ex- 
planation of  a  matter  so  new  to  them 
and  so  contrary  to  their  Jewish  preju- 
dices. The  apostles,  it  would  seem  by 
the  expression  used,  were  among  these 
inquirers,  the  Holy  Spirit  not  having  yet 
revealed  to  them  the  calling  of  the  Gen- 
tiles, but  designing  to  do  it  through  Pe- 
ter.  5.  I  was  in  the  city  of  Joppa,  &c. 

For  the  next  eleven  verses,  see  chap.  x. 
1 6.  The  word  of  the  Lord.   See  chap. 


THE  ACTS. 


261 


whereby  thou  and  all  thy  house 
shall  be  saved. 

15  And  as  I  began  to  speak, 
the  Holy  Ghost  fell  on  them,  as 
on  us  at  the  beginning.' 

16  Then  remembered  I  the 
word  of  the  Lord,  how  that  he 
said,  John  indeed  baptized  with 
water ;  but  ye  shall  be  baptized 
with  the  Holy  Ghost. 

17  Forasmuch  then  as  God 
gave  them  the  like  gift  as  he  did 
unto  us,  who  believed  on  the  Lord 
Jesus  Christ,  what  was  I,  that  I 
could  withstand  God  ? 

18  When  they  heard  these 
things,  they  held  their  peace,  and 
glorified  God,  saying,  Then  hath 
God  also  to  the  Gentiles  granted 
repentance  unto  life. 

19  H  Now    they   which    were 

i.  5. 17.  Gift  of  the  Holy  Ghost.    See 

chap.  x.  44-46.     Wlio  believed.    Rather 

"  upon  believing." 19.  Phenice,  i.  e., 

Phoenicia,  lying  northwest  of  Palestine, 
on  the  sea-coast,  having  Tyre  and  Sidon 
its  principal  cities.  Antioch  was  the 
celebrated  capital  of  the  Syro-Greek  Em- 
pire. It  was  situated  on  the  Orontes, 
20  miles  from  the  mouth.  At  the  time 
of  the  text,  it  was  the  third  city  of  the 
world,  Rome  and  Alexandria  being  the 
only  excelling  capitals.    It  was  300  miles 

north  of  Jerusalem. 20.  This  verse 

should  thus  read :  "  But  there  were  some 
Cyprians  and  Cyrenians  of  them,  who, 
coming  to  Antioch,  spake  unto  the  Gre- 
cians." This  is  antithetical  to  the  pre- 
ceding verse.  While  the  most  of  those 
scattered  abroad  preached  to  th*  Jews 
only,  some  preached  to  the  Gentiles. 
Tfie  Grecians  are  the  non-Jewish  in- 
habitants, the  Jews  being  accustomed  to 
use  the  word  in  this  broad  sense.  This 
preaching  to  the  Gentiles  of  Antioch 
was,  doubtless,  after  Peter's  reception  of 
Cornelius  into  the  Church,  as  the  way  in 
which  the  news  was  received  in  Jerusa- 
lem (ver.  22)  shows.  The  Jewish  Chris- 
tians at  Jerusalem  must  have  heard  of 


scattered  abroad  upon  the  perse- 
cution that  arose  about  Stephen 
travelled  as  far  as  Phenice,  and 
Cyprus,  and  Antioch,  preaching 
the  word  to  none  but  unto  the 
Jews  only. 

20  And  some  of  them  were  men 
of  Cyprus  and  Cyrene,  which, 
when  they  were  come  to  Antioch, 
spake  unto  the  Grecians,  preach- 
ing the  Lord  Jesus. 

21  And  the  hand  of  the  Lord 
was  with  them  :  and  a  great  num- 
ber believed,  and  turned  unto  the 
Lord. 

22  IT  Then  tidings  of  these 
things  came  unto  the  ears  of  the 
church  which  was  in  Jerusalem  : 
and  they  sent  forth  Barnabas,  that 
he  should  go  as  far  as  Antioch. 

23  Who,  when  he   came,  and 

the  work  in  Antioch  soon  after  it  began, 
and  if  it  had  occurred  before  Cornelius'' 
baptism,  they  would  have  acted  as  is  re- 
corded in  ver.  2  of  this  chapter.  We 
must  suppose,  then,  that  those  scattered 
abroad  after  Stephen's  death  continued 
preaching  for  many  years.  Paul's  coming 
to  Antioch  seems  to  have  been  not  long 
before  his  visit  to  Jerusalem.  (See  vv. 
25,  27,  30.)  That  visit  to  Jerusalem  is 
fixed  by  Herod's  death  in  the  year  A.  D. 
45.  Paul  may,  therefore,  be  considered 
to  have  come  forth  from  his  retirement 
at  Tarsus  to  Antioch  in  A.  D.  44.  He 
had  probably  been  in  this  retirement  for 
ten  years.  We  may  thus  chronologize 
this  part  of  the  New  Testament  history : 

A.  D.  (according  to  the  corrected  reckoning.) 

29,  Christ's  ascension. 

30,  Stephen's  death. 

31,  Paul's  conversion. 

34,  Paul's  retirement  to  Tarsus. 

42,  Peter's  preaching  to  Cornelius. 

43,  Conversion  of  Gentiles  at  Antioch. 

44,  Paul's  arrival  at  Antioch. 

Cyrene.  This  was  a  Greek  city  of  note, 
on  the  coast   of  Africa,  westward   of 

Egypt. 22.   Barnabas.      See   chap. 

iv.   36. 23.    The  grace  of  God  in 

giving  the  gospel  to  the  Gentiles.    Cleave 


262 


THE  ACTS. 


had  seen  the  grace  of  God,  was 
glad,  and  exhorted  them  all,  that 
with  purpose  of  heart  they  would 
cleave  unto  the  Lord. 

24  For  he  was  a  good  man,  and 
full  of  the  Holy  Ghost  and  of 
faith  :  and  much  people  was  added 
unto  the  Lord. 

25  Then  departed  Barnabas  to 
Tarsus,  for  to  seek  Saul : 

26  And  when  he  had  found 
him,  he  brought  him  unto  Anti- 
och.  And  it  came  to  pass,  that  a 
whole  year  they  assembled  them- 
selves with  the  church,  and  taught 
much  people.  And  the  disciples 
were  called  Christians  first  in 
Antioch. 

27  %  And  in  these  days  came 
prophets  from  Jerusalem  unto 
Antioch. 

unto.     Kather  "  abide  in." 24.  Full 

of  the  Holy  Ghost  and  of  faith,  i.  e., 
full  of  the  extraordinary  and  ordinary 

gifts  of  God's  Spirit. 25.  The  Church 

seems  to  have  been  as  yet  perfectly  con- 
tent to  let  Paul  remain  a  private  Chris- 
tian. They  little  thought  what  God  had 
in  store  for  him.  Barnabas,  as  a  Cy- 
prian, probably  had  known  Paul  (when 
they  were  both  unconverted  Jews)  in 
the  synagogue  at  Jerusalem,  the  Cilician 
and  Cyprian  Jews  having,  it  is  likely, 
one  synagogue  between  them,  as  the  two 
countries  had  been  once  united  under 
one  provincial  government.  Hence  the 
fact  that  Barnabas  was  he  who  intro- 
duced Paul  to  the  apostles  (chap.  ix.  27), 
and  hence  this  visit  to  find  Paul. 

26.  Christians,  i.  e.,  followers  of  Christ. 
The  name  was  probably  given  by  those 
outside  the  Church  as  a  very  natural  and 
distinctive  appellation,  and  then  adopt- 
ed by  the  Church.  It  was  not  given,  it 
would  seem,  in  derision.  "Nazarene" 
was  the  derisory  epithet  generally  used. 
See  chap.  xxvi.  28  and  1  Pet.  iv.  16. 

27.  Game.     Rather  "came  down." 

28.  Agabus.    See  chap.  xxi.  10.     All 


28  And  there  stood  up  one  of 
them  named  Agabus,  and  signified 
by  the  Spirit  that  there  should  be 
great  dearth  throughout  all  the 
world  :  which  came  to  pass  in  the 
days  of  Claudius  Cesar. 

29  Then  the  disciples,  every 
man  according  to  his  ability,  de- 
termined to  send  relief  unto  the 
brethren  which  dwelt  in  Judea  : 

30  Which  also  they  did,  and 
sent  it  to  the  elders  by  the  hands 
of  Barnabas  and  Saul. 

CHAPTER  XII. 

"\TOW  about  that  time  Herod 
J.M  the  king  stretched  forth  his 
hands  to  vex  certain  of  the  church. 

2  And  he  killed  James  the 
brother  of  John  with  the  sword. 

3  And  because  he  saw  it  pleas- 

the  world,  i.  e.,  all  the  land  of  Palestine. 
This  sense  is  supported  by  usage.  Clau- 
dius, the  third  emperor  after  Augustus, 
began  his  reign  A.  D.  41,  and  reigned 
thirteen  years.  He  was  nephew  of  Ti- 
berius, the  successor  of  Augustus,  and 
uncle  of  Caius  Caligula,  the  second  em- 
peror after  Augustus.  The  famine  oc- 
curred (according  to  Josephus)  when 
Tiberius  Alexander  was  procurator  of 
Judea,  i.  e.,  two  years  after  the  death 
of  Herod,  for  Cuspius  Fadus  was  proc- 
urator in  the  interim. 

XII. — 1.  Herod  the  king.  See  Matt, 
xiv.  1.  This  Herod  was  the  son  of  Aris- 
tobulus  and  the  grandson  of  the  great 
Herod.  His  proper  name  was  Agrippa. 
He  had.  lived  a  dissolute  and  extravagant 
life  until,  by  becoming  a  favourite  with 
Caligula,  the  Roman  emperor,  he  was 
presented  with  some  of  the  Syrian  gov- 
ernments. After  this  he  further  received 
the  tetrarchy  of  his  uncle  (the  Herod  of 
the  time  of  Christ's  death),  and  at  length 
the  Emperor  Claudius  added  Judea  to 
his  rule,  and  made  him  king  of  all  the 
countries  over  which  his  grandfather 
had  reigned.     He  only  enjoyed  them 


THE  ACTS. 


263 


ed  the  Jews,  he  proceeded  further 
to  take  Peter  also.  (Then  were 
the  days  of  unleavened  bread.) 

4  And  when  he  had  apprehend- 
ed him,  he  put  him  in  prison,  and 
delivered  him  to  four  quaternions 
of  soldiers  to  keep  him ;  intend- 
ing after  Easter  to  bring  him  forth 
to  the  people. 

5  Peter  therefore  was  kept  in 
prison :  but  prayer  was  made  with- 
out ceasing  of  the  church  unto 
God  for  him. 

6  And  when  Herod  would  have 
brought  him  forth,  the  same  night 
Peter  was  sleeping  between  two 
soldiers,  bound  with  two  chains  : 
and  the  keepers  before  the  door 
kept  the  prison. 

7  And,  behold,  the  angel  of 
the  Lord  came  upon  kirn,  and  a 
light  shined  in  the  prison :  and  he 
smote  Peter  on  the  side,  and  rais- 
ed him  up,  saying,  Arise  up  quick- 
three  years.  He  was  anxious  to  please 
the  Jews,  and  was  himself,  as  a  descen- 
dant of  the  Maccabees,  a  rigid  observer 

of  the  Jewish   rites. 2.   James  the 

brother  of  John  and  son  of  Zebedee  was 
joined  by  the  Saviour  with  Peter  and 
John  for  special  distinction  among  the 
apostles,  as  on  the  mountain  of  trans- 
figuration and  in  the  garden  of  Gethsem- 
ane.  He  is  to  be  carefully  distinguish- 
ed from  James  the  son  of  Alpheus  who 
wrote  the  epistle.  As  he  was  the  first 
of  the  apostles  to  die,  so  John  his  bro- 
ther (it  is  believed)  was  the  last.  James 
was  probably  most  conspicuous  among 
the  apostles,  and  hence  was  taken  by 

Herod. 3.   The  days  of  unleavened 

bread,  i.    e.,  the   Passover- week.      See 

Exod.  xii.  15. 4.    Quaternions,  i.  e., 

companies  of  four.  JZaster.  Rather 
"  Passover."  The  word  "  Easter  "  is  the 
name  of  a  goddess  in  the  old  North- 
ern mythology,  who  had  a  feast  cele- 
brated about  the  time  of  Passover,  and 
hence  the  Passover-feast  received  unfor- 


ly.  And  his  chains  fell  off  from 
his  hands. 

8  And  the  angel  said  unto  him, 
Gird  thyself,  and  bind  on  thy 
sandals  :  and  so  he  did.  And  he 
saith  unto  him,  Cast  thy  garment 
about  thee,  and  follow  me. 

9  And  he  went  out,  and  follow- 
ed him  ;  and  wist  not  that  it  was 
true  which  was  done  by  the  an- 
gel ;  but  thought  he  saw  a  vision. 

10  When  they  were  past  the 
first  and  the  second  ward,  they 
came  unto  the  iron  gate  that  lead- 
eth  unto  the  city ;  which  opened 
to  them  of  his  own  accord  :  and 
they  went  out,  and  passed  on 
through  one  street ;  and  forthwith 
the  angel  departed  from  him. 

11  And  when  Peter  was  come 
to  himself,  he  said,  Now  I  know 
of  a  surety,  that  the  Lord  hath 
sent  his  angel,  and  hath  delivered 
me  out  of  the  hand  of  Herod,  and 

tunately  her  name  at  the  hands  of  our 
English  ancestry.  Our  Easter  is  first- 
fruits'  day  of  the  Jewish  Passover,  al- 
though we  keep  it  in  memory  of  Christ's 
resurrection,  which  occurred  on  that  day. 

6.  Between  two  soldiers,  bound  with 

two  chains.  The  Roman  prisoners  were 
usually  secured  by  having  each  his  right 
hand  chained  to  the  left  of  a  soldier. 
In  cases  where  special  security  was  de- 
sired, the  left  hand  was  also  chained  to 
the  risrht  hand  of  another  soldier.  Of 
course  the  soldiers  were  relieved  at  in- 
tervals by  others.  Peter's  case  was  con- 
sidered by  Herod  as  one  of  the  highest 

importance. 7.  Tlxe  angel.     Rather 

"  an  angel." 8.  Note  the  deliberate 

preparation  to  depart. 10.  TJie  first 

and  the  second  ward.  The  first  ward  or 
guard  was  the  two  soldiers  to  whom  Pe- 
ter was  chained.  The  second  was  the 
two  at  the  door  (ver.  6).  They  made  a 
quaternion.  Three  other  quaternions  re- 
lieved them  at  proper  times.  The  iron 
gate.    Probably  the  outer  gate  of  the 


264 


THE  ACTS. 


from  all  the  expectation  of  the 
people  of  the  Jews. 

12  And  when  he  had  consider- 
ed the  thing,  he  came  to  the  house 
of  Mary  the  mother  of  John, 
whose  surname  was  Mark  ;  where 
many  were  gathered  together 
praying. 

13  And  as  Peter  knocked  at 
the  door  of  the  gate,  a  damsel 
came  to  hearken,  named  Rhoda. 

14  And  when  she  knew  Peter's 
voice,  she  opened  not  the  gate  for 
gladness,  but  ran  in,  and  told  how 
Peter  stood  before  the  gate. 

15  And  they  said  unto  her, 
Thou  art  mad.  But  she  constantly 
affirmed  that  it  was  even  so. 
Then  said  they,  It  is  his  angel. 

16  But  Peter  continued  knock- 
ing :  and  when  they  had  opened 
the  door,  and  saw  him,  they  were 
astonished. 

17  But  he,  beckoning  unto 
them  with  the  hand  to  hold  their 
peace,  declared  unto  them  how  the 
Lord  had  brought  him  out  of  the 
prison.  And  he  said,  Go  shew 
these  things  unto  James,  and  to 

prison. 11.  TJie  expectation  was  that 

of  Peter's  execution. 12.  John,  whose 

surname  was  Mark,  was  the  author  of 
the  Gospel,  and  was  the  cousin  of  Bar- 
nabas,  Col.  iv.  10.      Comp.  xiii.  5,  13 

and  xv.  37,  39. 15.  It  is  his  angel. 

The  Jews  had  a  belief,  that  after  a  man's 
death,  angels  would  sometimes  take  his 

appearance  for  special  purposes. 17. 

James.  This  was  James  the  son  of  Al- 
pheus,  the  author  of  the  epistle.  He 
seems  from  this  time  to  have  had  a  high 
place  among  the  apostles.  See  chaps, 
xv.  13  and  xxi.  18  ;  also  Gal.  i.  19, 
where  he  is  called  the  Lord's  brother, 
i.  e.,  a  cousin  (according  to  the  flesh) 
to  Jesus.  See  Matt.  xii.  46.  Into  an- 
other place  than  Jerusalem,  to  escape 
Herod's  anger. 19.  Cesarea  was  the 


the  brethren.     And  he  departed, 
and  went  into  another  place. 

18  Now  as  soon  as  it  was  day, 
there  was  no  small  stir  among  the 
soldiers,  what  was  become  of 
Peter. 

19  And  when  Herod  had  sought 
for  him,  and  found  him  not,  he 
examined  the  keepers,  and  com- 
manded that  they  should  be  put  to 
death.  And  he  went  down  from 
Judea  to  Cesarea,  and  there  abode. 

20  1"  And  Herod  was  highly 
displeased  with  them  of  Tyre  and 
Sidon :  but  they  came  with  one 
accord  to  him,  and,  having  made 
Blastus  the  king's  chamberlain 
their  friend,  desired  peace ;  be- 
cause their  country  was  nourished 
by  the  king's  country. 

21  And  upon  a  set  day  Herod, 
arrayed  in  royal  apparel,  sat  upon 
his  throne,  and  made  an  oration 
unto  tbem. 

22  And  the  people  gave  a  shout, 
saying,  It  is  the  voice  of  a  god, 
and  not  of  a  man. 

23  And  immediately  the  angel 
of  the  Lord  smote  him,  because  he 

Roman  political  capital.     See  x.  1.- 


20.  Tyre  and  Sidon.    See  Matt.  xv.  21. 

23.  He  was  eaten  of  worms.     Jo- 

sephus  gives  a  particular  description  of 
Herod's  appearance  before  the  ambas- 
sadors and  of  his  death.  Herod  was 
clothed  in  a  splendid  garment  of  silver, 
on  which  the  sun  shone,  and  from  which 
the  reflected  rays  dazzled  the  eyes  of 
the  beholders.  As  soon  as  he  received 
the  blasphemous  flattery  of  the  audience 
without  rebuking  it,  he  was  seized  with 
violent  pain  in  his  bowels,  and  as  he  felt 
it  was  a  fatal  attack,  he  bitterly  reproach- 
ed his  flatterers.  He  died  after  five  days 
of  agony.  The  feast  in  celebration  of 
Cesar  was  then  in .  progress  at  Cesarea. 
25.  Their  ministry,  i.  e.,  their  ser- 
vice.    See  chap.  xi.  30. 


THE  ACTS. 


265 


gave  not  God  the  glory  :  and  he 
was  eaten  of  worms,  and  gave  up 
the  ghost. 

24  «[  But  the  word  of  God 
grew  and  multiplied. 

25  And  Barnabas  and  Saul  re- 
turned from  Jerusalem,  when 
they  had  fulfilled  their  ministry, 
and  took  with  them  John,  whose 
surname  was  Mark. 

CHAPTER  XIII. 

"VTOW  there  were  in  the  church 
131  that  was  at  Antioch  certain 
prophets  and  teachers  ;  as  Barna- 
bas, and  Simeon  that  was  called 
Niger,  and  Lucius  of  Cyrene,  and 
Manaen,  which  had  been  brought 
up  with  Herod  the  tetrarch,  and 
Saul. 

XIII. — 1."  Prophets  and  teachers. 
The  difference  between  these  seems  to 
have  consisted  in  the  inspiration  of  the 
former.  The  prophet  was  not  always 
the  predicter  of  future  events,  but  was 
the  inspired  teacher,  the  bearer  of  a 
divine  message.  Compare  Rom.  xii.  6, 
7,  1  Cor.  xii.  10,  28,  29.  Simeon  that 
teas  called  Niger  was  probably  a  black 
man.  Lucius  of  Cyrene  is  very  likely 
the  Lucius  of  Rom.  xvi.  21.  From  his 
close  mention  with  Timothy  there,  I  take 
him  to  be  the  same  with  the  "  Luke  "  of 
Col.  iv.  14,  2  Tim.  iv.  11,  and  Phil.  24, 
that  is,  Luke  the  evangelist  and  author 
of  the  "  Acts,"  the  companion  of  Paul 
and  Timothy.  Now  Galen  (de  Comp. 
Med.  Sec.  Loc.  9,  5,  vol.  xiii,  page  295) 
says  that  Lucius  was  before  him  a  distin- 
guished physician  in  Tarsus  of  Cilicia. 
Again,  Herodotus  says  that  in  his  day 
Cyrene  was  the  second  place  in  the 
Grecian  world  for  physicians  (Herod.  3. 
131).  Hence  I  conjecture  that  the  Luke, 
the  evangelist,  was  born  and  instructed 
in  medicine  at  Cyrene,  and  left  that  place 
for  Tarsus,  where  he  made  Saul's  ac- 
quaintance, and,  perhaps,  was  converted 
by  him ;  and  that  he  came  with  Saul  to 
Antioch,  and  is  the  Lucius  of  Cyrene 
12 


2  As  they  ministered  to  the 
Lord,  and  fasted,  the  Holy  Ghost 
said,  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I 
have  called  them. 

3  And  when  they  had  fasted 
and  prayed,  and  laid  their  hands 
on  them,  they  sent  them  away. 

4  ®[  So  they,  being  sent  forth 
by  the  Holy  Ghost,  departed  unto 
Seleucia;  and  from  thence  they 
sailed  to  Cyprus. 

5  And  when  they  were  at  Sa- 
lamis,  they  preached  the  word  of 
God  in  the  synagogues  of  the 
Jews  :  and  they  had  also  John  to 
their  minister. 

6  And  when  they  had  gone 
through  the  isle  unto  Paphos,  they 
found  a  certain  sorcerer,  a  false 

here  spoken  of.     Manaen  was  probably 

a  foster-brother  of  Herod  Antipas. 

2.  The  message  comes  in  the  midst  of  a 
prayer-meeting  and  at,  a  season  of 
special  religious  service.  The  Holy 
Ghost  probably  spoke  by  one  of  the  pro- 
phets.  3.     When   they  had  fasted. 

This  seems  to  mark  another  season  of 
fasting  or  a  protraction  of  the  former, 
with  particular  view  to  the  anticipated 
missionary  tour  of  Barnabas  •  and  Saul. 

4.  Seleucia  was  the  port  of  Antioch 

at  the  mouth  of  the  Orontes.  Cyprus  is 
the  large  island  in  the  northeast  corner 
of  the  Mediterranean,  about  a  hundred 
miles  from  the  Syrian  and  the  same  from 

the  Cilician  coast. 5.  Salamis  was  a 

prominent  town  of  Cyprus  on  its  east 
coast.  And  they  had  also  John  (i.  e., 
Mark,  see  chapter  xii.  25)  to  their  min- 
ister (i.  e.,  as  their  helper).  This  state- 
ment is  inserted  at  this  place  probably 
because  John  Mark  showed  remarkable 
zeal  at  Salamis,  and  his  conduct  is  thus 
contrasted  with  his  action  at  Perga,  when 

he    turned    back. 6.    PapJtos,    the 

celebrated  city  of  Venus,  was  on  the 
west  coast  of  Cyprus,  and  was  the  capi- 
tal of  the  island.  Bar-jesus,  i.  e.,  son  of 
Jesus,  having  no  reference,  however,  to 


266 


THE  ACTS. 


prophet,  a  Jew,  whose  name  was 
Bar-jesus : 

7  Which  was  with  the  deputy 
of  the  country,  Sergius  Paulus,  a 
prudent  man ;  who  called  for  Bar- 
nabas and  Saul,  and  desired  to 
hear  the  word  of  God. 

8  But  Elymas  the  sorcerer 
(for  so  is  his  name  by  interpreta- 
tion) withstood  them,  seeking  to 
turn  away  the  deputy  from  the 
faith. 

9  Then  Saul,  (who  also  it  called 
Paul,)  filled  with  the  Holy  Ghost, 
set  his  eyes  on  him, 

10  And  said,  0  full  of  all  sub- 
tilty  and  all  mischief,  thou  child 
of  the  devil,  thou  enemy  of  all 
righteousness,  wilt  thou  not  cease 
to  pervert  the  right  ways  of  the 
Lord  ? 

11  And  now,  behold,  the  hand 
of  the  Lord  is  upon  thee,  and  thou 
shalt  be  blind,  not  seeing  the  sun 
for  a  season.  And  immediately 
there  fell  on  him  a  mist  and  a 
darkness ;  and  he  went  about 
seeking  some  to  lead  him  by  the 
hand. 

12  Then  the  deputy,  when  he 

Christ,  Jesus  (Joshua)  being  a  common 

name  among  the  Jews. 7.  Deputy. 

Rather  "proconsul." 8.   Elymas  is 

Arabic  for  "wise  man"  or  "Magus," 
which  last  word  is  here  translated  "  sor- 
cerer."    His  name.     Not  Bar-jesus,  but 

Elymas. 9.  Who  also  is  called  Paul. 

The  Jews,  when  mingling  much  with 
Romans,  were  wont  to  take  Roman 
names.  Paul,  as  just  beginning  a  course 
of  travel  among  Gentiles,  may  have 
'adopted  this  custom  here  at  Paphos,  ta- 
king the  name  of  Paul  in  respect  to  the 
proconsul,  whose  name  it  was.  The 
custom  may  have  arisen  from  the  diffi- 
culty which  Romans  experienced  in  pro- 
nouncing Hebrew  names.  Pilled  with 
the  Holy  Ghost ,  i.  e.,  having  a  special 


saw  what  was  done,  believed,  be- 
ing astonished  at  the  doctrine  of 
the  Lord. 

13  Now  when  Paul  and  his 
company  loosed  from  Paphos, 
they  came  to  Perga  in  Pamphylia : 
and  John  departing  from  them 
returned  to  Jerusalem. 

14  T  ^u^  when  they  departed 
from  Perga,  they  came  to  Antioch 
in  Pisidia,  and  went  into  the  syn- 
agogue on  the  sabbath  day,  and 
sat  down. 

15  And  after  the  reading  of  the 
law  and  the  prophets,  the  rulers 
of  the  synagogue  sent  unto  them, 
saying,  Ye  men  and  brethren, .  if 
ye  have  any  word  of  exhortation 
for  the  people,  say  on. 

16  Then  Paul  stood  up,  and 
beckoning  with  hit  hand  said,  Men 
of  Israel,  and  ye  that  fear  God, 
give  audience. 

17  The  God  of  this  people  of 
Israel  chose  our  fathers,  and  ex- 
alted the  people  when  they  dwelt 
as  strangers  in  the  land  of  Egypt, 
and  with  a  high  arm  brought  he 
them  out  of  it. 

18  And  about  the  time  of  forty 

miraculous  power  given  him. 1 1 .  A 

mist  and  a  darkness.  First  a  confused 
blurring  of  the  vision,  and   then  total 

blindness. 13.  Perga  in  Pamphylia 

is  130  miles  west  of  north  of  Paphos.  It 
is  situated  seven  miles  from  the  south 
coast  of  Asia  Minor,  on  a  branch  of  the 
river   Cestrus.      John  departing  from, 

them.       See    chapter    xv.    38. 14. 

Antioch  in  Pisidia  is  about  100  miles 
north  of  Perga,  north  of  Lake  Eyerdir. 
It  is  now  called  Jalobatch.  In  going 
from  Perga  to  Antioch,  the  high  range 

of  Mount  Taurus  is  crossed. 15.  Tlie 

law  and  the  prophets.  See  Luke  xxiv. 
44.  Two  lessons,  one  from  the  law  and 
the  other  from  the  prophets,  were  read 
at  each  service  in  the  synagogue. 16. 


THE  ACTS. 


267 


years  suffered  lie  their  manners  in 
the  wilderness. 

19  And  when  he  had  destroyed 
seven  nations  in  the  land  of  Cha- 
naan,  he  divided  their  land  to 
them  by  lot. 

20  And  after  that  he  gave  unto 
them  judges  about  the  space  of 
four  hundred  and  fifty  years,  until 
Samuel  the  prophet. 

21  And  afterward  thev  desired 
a  king  :  and  God  gave  unto  them 
Saul  the  son  of  Cis,  a  man  of  the 
tribe  of  Benjamin,  by  the  space 
of  forty  years. 

22  And  when  he  had  removed 
him,  he  raised  up  unto  them  Da- 
vid to  be  their  king;  to  whom 
also  he  gave  testimony,  and  said, 
I  have  found  David  the  son  of 
Jesse,  a  man  after  mine  own 
heart,  which  shall  fulfil  all  my 
will. 

23  Of  this  man's  seed  hath 
God,  according  to  his  promise, 
raised  unto  Israel  a  Saviour,  Je- 
sus: 

24  When  John  had  first  preach- 
ed before  his  coming  the  baptism 
of  repentance  to  all  the  people  of 
Israel. 

25  And  as  John  fulfilled  his 
course,  he  said,  Whom  think  ye 
that  I  am  ?  I  am  not  he.  But, 
behold,  there  cometh  one  after 
me,  whose  shoes  of  his  feet  I  am 
not  worthy  to  loose. 

26  Men  and  brethren,  children 

Beckoning  with  his  hand,  i.  e.,  making 
a  motion  for  silence  and  attention.  This 
address,  like  those  of  Peter  (chapters  ii. 
iii.  iv),  and  Stephen  (chapter  vii.),  is  an 
appeal  to  Jews  from  their  own  Scriptures. 
And  ye  that  fear  God.  This  refers  to 
the  proselytes  present.  See  w.  26  and 
43. 19.  Seven  nations  =  Canaanites, 


of  the  stock  of  Abraham,  and 
whosoever  among  you  feareth 
God,  to  you  is  the  word  of  this 
salvation  sent. 

27  For  they  that  dwell  at  Je- 
rusalem, and  their  rulers,  because 
they  knew  him  not,  nor  yet  the 
voices  of  the  prophets  which  are 
read  every  sabbath  day,  they  have 
fulfilled  them  in  condemning  him. 

28  And  though  they  found  no 
cause  of  death  in  him,  yet  desired 
they  Pilate  that  he  should  be 
slain. 

29  And  when  they  had  fulfilled 
all  that  was  written  of  him,  they 
took  him  down  from  the  tree,  and 
laid  him  in  a  sepulchre. 

30  But  God  raised  him  from 
the  dead  : 

31  And  he  was  seen  many  days 
of  them  which  came  up  with  him 
from  Galilee  to  Jerusalem,  who 
are  his  witnesses  unto  the  people. 

32  And  we  declare  unto  you 
glad  tidings,  how  that  the  promise 
which  was  made  unto  the  fathers, 

33  God  hath  fulfilled  the  same 
unto  us  their  children,  in  that  he 
hath  raised  up  Jesus  again  ;  as  it 
is  also  written  in  the  second 
psalm,  Thou  art  my  Son,  this  day 
have  I  begotten  thee. 

34  And  as  concerning  that  he 
raised  him  up  from  the  dead,  noio 
no  more  to  return  to  corruption, 
he  said  on  this  wise,  I  will  give 
you  the  sure  mercies  of  David. 

Perizzites,  Hivites,  Hittites,  Girgashites, 
Jebusites,  and  Amorites.     See  Deut.  vii. 

1. 22.  Psalm  lxxxix.  21  and  1  Sam. 

xiii.  14. 27.  Because  they  knew  him 

not.     Eather,  "  knowing  him  not." 

33.  Psalm  ii.  7. 34.  And  as  con- 
cerning that.  Simply  "and  because." 
The  argument  is  this :    "  Because  Christ 


268 


THE  ACTS. 


35  Wherefore  he  saith  also  in 
another  psalm,  Thou  shalt  not  suf- 
fer thine  Holy  One  to  see  corrup- 
tion. 

86  For  David,  after  he  had 
served  his  own  generation  by  the 
will  of  God,  fell  on  sleep,  and  was 
laid  unto  his  fathers,  and  saw  cor- 
ruption : 

37  But  he,  whom  God  raised 
again,  saw  no  corruption. 

38  %  Be  it  known  unto  you 
therefore,  men  and  brethren,  that 
through  this  man  is  preached  un- 
to you  the  forgiveness  of  sins  : 

39  And  by  him  all  that  believe 
are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by 
the  law  of  Moses. 

40  Beware  therefore,  lest  that 
come  upon  you,  which  is  spoken 
of  in  the  prophets ; 

41  Behold,  ye  despisers,  and 
wonder,  and  perish  :  for  I  work  a 
work  in  your  days,  a  work  which 
ye  shall  in  no  wise  believe,  though 
a  man  declare  it  unto  you. 

42  And  when  the  Jews  were 
gone  out  of  the  synagogue,  the 
Gentiles  besought  that  these  words 
might  be  preached  to  them  the 
next  sabbath. 

43  Now  when  the  congregation 
was  broken  up,  many  of  the  Jews 
and  religious  proselytes  followed 

(the  spiritual  David)  lives  forever,  his 

mercies  are  sure  merc'es." 35.  Psalm 

xvi.    10. 36.    Fell    on    sleep.      Old 

English  for  "  fell  asleep."  "  Asleep  "  is 
from  "  on  sleep,"  as  "  afoot "  from  "  on 

foot." 41.    Hab.   i.   4. 42.    The 

Gentiles,  who   from  curiosity  had  been 

present. 45.  Tfiey  were  filled  ivith 

envy.  Because  the  Gentiles  came  to  re- 
ceive religious  instruction  regarding 
matters  which  the  Jews  felt    belonged 


Paul  and  Barnabas ;  who,  speak- 
ing to  them,  persuaded  them  to 
continue  in  the  grace  of  God. 

44  T  And  the  next  sabbath 
day  came  almost  the  whole  city 
together  to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the 
multitudes,  they  were  filled  with 
envy,  and  spake  against  those 
things  which  were  spoken  by  Paul, 
contradicting  and  blaspheming. 

46  Then  Paul  and  Barnabas 
waxed  bold,  and  said,  It  was 
necessary  that  the  word  of  God 
should  first  have  been  spoken  to 
you :  but  seeing  ye  put  it  from 
you,  and  judge  yourselves  unwor- 
thy of  everlasting  life,  lo,  we  turn 
to  the  Gentiles. 

47  For  so  hath  the  Lord  com- 
manded us,  saying,  I  have  set  thee 
to  be  a  light  of  the  Gentiles,  that 
thou  shouldest  be  for  salvation 
unto  the  ends  of  the  earth. 

48  And  when  the  Gentiles 
heard  this,  they  were  glad,  and 
glorified  the  word  of  the  Lord  : 
and  as  many  as  were  ordained  to 
eternal  life  believed. 

49  And  the  word  of  the  Lord 
was  published  throughout  all  the 


region. 


50  But   the    Jews   stirred  up 
the    devout  and  honourable  wo- 
and  the  chief  men   of  the 


men 


to    themselves.       Blaspheming,    i.    e., 

talking    evil    against  the   apostles. 

47.   Isaiah  xlix.  G. 48.  Ordained  to 

eternal  life.  The  same  verb  is  used  in 
Thucydides  2.  84,  1,  where  the  transla- 
tion is  "ranked"   or  "  arranged." 

50.  The  devout  and  honourable  women. 
Probably  women  of  rank  and  influence, 
who  were  zealous  proselytes  to  Judaism, 
when  often  their  husbands  would  be  de- 
terred by  the  rite  of  circumcision. 


THE  ACTS. 


269 


city,  and  raised  persecution  against 
Paul  and  Barnabas,  and  expelled 
theni  out  of  their  coasts. 

51  But  they  shook  off  the  dust 
of  their  feet  against  them,  and 
came  unto  Iconium. 

52  And  the  disciples  were  fill- 
ed with  joy,  and  with  the  Holy 
Ghost. 

CHAPTER  XIV. 

AND  it  came  to  pass  in  Ico- 
nium, that  they  went  both  to- 
gether into  the  synagogue  of  the 
Jews,  and  so  spake,  that  a  great 
multitude  both  of  the  Jews  and 
also  of  the  Greeks  believed. 

2  But  the  unbelieving  Jews 
stirred  up  the  Gentiles,  and  made 
their  minds  evil  affected  against 
the  brethren. 

3  Long  time  therefore  abode 
they  spealdng  boldly  in  the  Lord, 
which  gave  testimony  unto  the 
word  of  his  grace,  and  granted 
signs  and  wonders  to  be  done  by 
their  hands. 

4  But  the  multitude  of  the  city 
was  divided  :  and  part  held  with 

51.  Iconium  lies  90  miles  east  of  the 
Pisidian  Antioch.  It  was  the  chief  city 
of  Lycaonia,  and  in  more  modern  times 
was   a  stronghold   and   capital   of    the 

Turks.       It  is    now   Koniyeh. 52. 

T/ie  disciples  at  Antioch. 

XIV.— 1.  Greeks.  Probably  "  Gen- 
tile proselytes,"  as  they  were  found  in 
the  Jewish    synagogue.      See    chapters 

xvii.    4   and   xiii.   43. 2.    Gentiles,  j 

This  must  refer  to  the  Gentiles  generally, 
who  had  political  influence  in  the  town,  j 
The  Jews,  being  politically  impotent,  as  j 
in  the  case  of  our  Saviour's  crucifixion, 
stir  up  the  local  authorities  against  the 

gospel. 3.  TJiercfore   refers  to   the 

success  recorded  in  the  first  verse,  the 
second  being  parenthetical.  The  success 
of  the  gospel  kept  the   missionaries  a  I 


the  Jews,  and  part  with  the  apos- 
tles. 

5  And  when  there  was  an  as- 
sault made  both  of  the  Gentiles, 
and  also  of  the  Jews  with  their 
rulers,  to  use  them  despitefully, 
and  to  stone  them, 

6  They  were  ware  of  it,  and 
fled  unto  Lystra  and  Derbe,  cities 
of  Lycaonia,  and  unto  the  region 
that  lieth  round  about : 

7  And  there  they  preached  the 
gospel. 

8  T  And  there  sat  a  certain 
man  at  Lystra,  impotent  in  his 
feet,  being  a  cripple  from  his 
mother's  womb,  who  never  had 
walked  : 

9  The  same  heard  Paul  speak  : 
who  steadfastly  beholding  him, 
and  perceiving  that  he  had  faith 
to  be  healed, 

10  Said  with  a  loud  voice, 
Stand  upright  on  thy  feet.  And 
he  leaped  and  walked. 

11  And  when  the  people  saw 
what  Paul  had  done,  they  lifted 
up  their  voices,  saying  in  the 
speech  of  Lycaonia,  The  gods  are 

long  time  in  Iconium. 4.  The  apos- 
tles. Barnabas  was  not  an  apostle, 
strictly  speaking,  but  as  Paul  was,  his 
title  here  includes  Barnabas ;  or  the  word 
may  be  used  in  its  original  sense  of 

"  ambassadors." 6.    They  were  ware 

of  it.  Rather,  "having  considered  the 
matter."  Lycaonia  was  a  large  plain 
surrounded  by  high  mountains,  inhabited 
by  a  wild,  lawless,  and  independence- 
loving  people,  having  a  language  of  their 
own  (ver.  11).  It  lay  between  Pisidia 
on  the  west  and  Cappadocia  on  the  east, 
Galatia  on  the  north  and  Cilicia  on  the 
south.  Lystra  and  Derbe  were  in  the 
southeastern  part  of  Lycaonia,  near  the 

Cilician  frontier  of  Mount  Taurus. 

8.  Compare  the  account  of  this  miracle 
with  Acts  hi.  2-8.     The  features  in  the 


270 


THE  ACTS. 


come  down  to  us  in  tho  likeness  of 
men. 

12  And  they  called  Barnabas, 
Jupiter ;  and  Paul,  Mercurius,  be- 
cause he  was  the  chief  speaker. 

13  Then  the  priest  of  Jupiter, 
which  was  before  their  city, 
brought  oxen  and  garlands  unto 
the  gates,  and  would  have  done 
sacrifice  with  the  people. 

14  Which  when  the  apostles, 
Barnabas  and  Paul,  heard  of  they 
rent  their  clothes,  and  ran  in 
among  the  people,  crying  out, 

15  And  saying,  Sirs,  why  do 
ye  these  things?  We  also  are 
men  of  like  passions  with  you,  and 
preach  unto  you  that  ye  should 
turn  from  these  vanities  unto  the 
living  God,  which  made  heaven, 
and  earth,  and  the  sea,  and  all 
things  that  are  therein  : 

16  Who  in  times  past  suffered 
all  nations  to  walk  in  their  own 
ways. 

17  Nevertheless  he  left  not 
himself  without  witness,  in  that 
he  did  good,  and  gave  us  rain 
from  heaven,  and  fruitful  seasons, 
filling  our  hearts  with  food  and 
gladness. 

18  And    with    these     sayings 

two  are  very  similar. 12.  From  this 

verse  we  may  learn  that  Barnabas  was 
the  older,  and  had  the  more  command- 
ing person,  while  Paul  was  the   more 

active  of  the  two. 13.  Jupiter,  which 

teas  before  their  city.  Jupiter's  temple 
was,  doubtless,  situated  at  the  entrance 
of  the   city,    he   being   its  patron-god. 

Unto  the  gates  of  the  city. 14.  The 

apostles.  See  ver.  4.  Tliey  rent  their 
clothes.     The  ancient  mode  of  express- 


ing 


great 


&c,  &c. 
vanities 
nations. 


feeling.     See  Matt.  xxvi.  G5, 

15.  Men  is  emphatic.  These 

of   idol- worship. 16.     All 

Rather  "  all  the  nations,"  or 


scarce  restrained  they  the  people, 
that  they  had  not  done  sacrifice 
unto  them. 

19  If  And  there  came  thither 
certain  Jews  from  Antioch  and 
Iconium,  who  persuaded  the  peo- 
ple, and,  having  stoned  Paul,  drew 
him  out  of  the  city,  supposing  he 
had  been  dead. 

20  Howbeit,  as  the  disciples 
stood  round  about  him,  he  rose 
up,  and  came  into  the  city :  and 
the  next  day  he  departed  with 
Barnabas  to  Derbe. 

21  And  when  they  had  preach- 
ed the  gospel  to  that  city,  and  had 
taught  many,  they  returned  again 
to  Lystra,  and  to  Iconium,  and 
Antioch, 

22  Confirming  the  souls  of  the 
disciples,  and  exhorting  them  to 
continue  in  the  faith,  and  that  we 
must  through  much  tribulation 
enter  into  the  kingdom  of  God. 

23  And  when  they  had  ordain- 
ed them  eiders  in  every  church, 
and  had  prayed  with  fasting,  they 
commended  them  to  the  Lord,  on 
whom  they  believed. 

24  And  after  they  had  passed 
throughout  Pisidia,  they  came  to 
Pamphylia. 


"all 
rence 


the  Gentiles." 
mentioned 


m 


—19.  The 

this   verse 


occur- 
would 


seem  by  the  language  to  have  taken 
place  very  shortly  after  the  attempt  to 
sacrifice  to  Paul  and  Barnabas,  perhaps 
while  the  crowd  were  still  thronging  on 
that  occasion.  Having  stoned  Paul.  See 

2  Cor.  xi.  24. 25.  Perga.     See  xiii. 

13.  Thus  far  from  Derbe*  the  apostles 
had  retraced  their  steps.  Hence,  how- 
ever, instead  of  sailing  to  Cyprus,  they 
go  down  to  Attalia,  and  thence  sail 
directly  to  Antioch  in  Syria.  Attalia  is 
now  Adalia,  the  chief  port  of  the  south 
coast  of  Asia  Minor. 26.  To  Antioch. 


THE  ACTS. 


271 


25  An4  when  they  had  preach- 
ed the  word  in  Perga,  they  went 
down  into  Attalia : 

26  And  thence  sailed  to  Anti- 
och,  from  whence  they  had  been 
recommended  to  the  grace  of  God 
for  the  work  which  they  fulfilled. 

27  And  when  they  were  come, 
and  had  gathered  the  church  to- 
gether, they  rehearsed  all  that 
God  had  done  with  them,  and  how 
he  had  opened  the  door  of  faith 
unto  the  Gentiles. 

28  And  there  they  abode  long 
time  with  the  disciples. 

CHAPTER   XV. 

AND  certain  men  which  came 
down  from  Judea  taught  the 
brethren,  and  said,  Except  ye  be 
circumcised  after  the  manner  of 
Moses,  ye  cannot  be  saved. 

2  When  therefore  Paul  and 
Barnabas  had  no  small  dissension 
and  disputation  with  them,  they 
determined  that  Paul  and  Barna- 
bas, and  certain  other  of  them, 
should  go  up  to  Jerusalem  unto 
the  apostles  and  elders  about  this 
question. 

3  And  being  brought  on  their 
way  by  the  church,  they  passed 
through  Phenice  and  Samaria,  de- 

They  had  probably  been  eighteen  months 
absent  on  their  tour.  We  may  put  it, 
perhaps,  in  the  years  46  and  47.     See 

note   on  chapter   xi.  20. 28.  Long 

time.    This  may  include  several  years. 

XV. — 1.  Which  came  down  from  Ju- 
dea to  Antioeh,  taught  the  brethren  at 
Antioch.     These  brethren    thus  taught 

were   Gentile    Christians. 2.    They, 

i.  e.,  the  Antioch  Church,  not  the  Judai- 
zing  teachers.      Certain  other  of  them, 

i.  e.,  of  the  Antioch  Church. 3.  And 

being  brought  on  tlieir  wag.  Rather, 
"These,  then,  being  brought  on  their 


claring  the  conversion  of  the  Gen- 
tiles :  and  they  caused  great  joy 
unto  all  the  brethren. 

4  And  when  they  were  come  to 
Jerusalem,  they  were  received  of 
the  church,  and  of  the  apostles 
and  elders,  and  they  declared  all 
things  that  God  had  done  with 
them. 

5  But  there  rose  up  certain  of 
the  sect  of  the  Pharisees  which 
believed,  saying,  That  it  was  need- 
ful to  circumcise  them,  and  to 
command  them  to  keep  the  law  of 
Moses. 

6  %  And  the  apostles  and  el- 
ders came  together  for  to  consider 
of  this  matter. 

7  And  when  there  had  been 
much  disputing,  Peter  rose  up, 
and  said  unto  them,  Men  and 
brethren,  ye  know  how  that  a 
good  while  ago  God  made  choice 
among  us,  that  the  Gentiles  by 
my  mouth  should  hear  the  word 
of  the  gospel,  and  believe. 

8  And  God,  which  knoweth 
the  hearts,  bare  them  witness,  giv- 
ing them  the  Holy  Ghost,  even  as 
he  did  unto  us  ; 

9  And  put  no  difference  be- 
tween us  and  them,  purifying  their 
hearts  by  faith. 

way."  Phenice,  or  Phoenicia,  was  the 
strip  of  coast  between  Lebanon  and  the 
sea,  and  including  the  celebrated  cities 

of  Tyre  and  Sidon. 5.  This  seems  to 

have  occurred  at  a  preliminary  meeting 
of  the  Church  at  Jerusalem  convened  to 
hear  the  missionary  news.  The  report 
of  this  news  called  out  the  very  Judai- 
zing  doctrines  which  the  delegation  from 
Antioch  came  to  submit  to  the  apostles. 
That  doctrine  was  discussed  and  decided 
against  at  another  meeting  of  apostles 

and  elders  called  for  the  purpose. 7. 

A   good  while  ago.     I  would   put  this 


272 


THE  ACTS. 


10  Now  therefore  -why  tempt 
ye  God,  to  put  a  yoke  upon  the 
neck  of  the  disciples,  which  nei- 
ther our  fathers  nor  we  were  able 
to  bear  ? 

11  But  we  believe  that  through 
the  grace  of  the  Lord  Jesus  Christ 
we  shall  be  saved,  even  as  they. 

12  f  Tneu  aU  tlie  multitude 
kept  silence,  and  gave  audience  to 
Barnabas  and  Paul,  declaring 
what  miracles  and  wonders  God 
had  wrought  among  the  Gentiles 
by  them. 

13  ^[  And  after  they  had  held 
their  peace,  James  answered,  say- 
ing, Men  and  brethren,  hearken 
unto  me : 

14  Simeon  hath  declared  how 
God  at  the  first  did  visit  the  Gen- 
tiles, to  take  out  of  them  a  people 
for  his  name. 

15  And  to  this  ajn-eo  the  words 
of  the  prophets ;  as  it  is  written, 

16  After   this    I    will   return, 

council  in  A.  D.  49,  and  Peter's  visit  to 

Cornelius  in  42,  seven  years  before. 

8.   Tlie  Holy  Ghost  in  His  miraculous 

manifestations  (chap.    x.    46). 12. 

Paul  and  Barnabas  show  that  God  had 
borne  witness  to  the  correctness  of  their 
conduct  in  establishing  Churches  without 

Jewish  rites. 13.  James  the  son  of 

Alpheus,  the  author  of  the  epistle.  He 
appears  to  have  held  a  most  prominent 
position  among  the  apostles.  See  chap, 
xii.  17  and  xxi.  18.  As  he  was  "the 
Lord's  brother"  (Gal.  i.  19)  or  cousin 
according  to  the   flesh,  this  may  have 

been  a  reason  for  this  prominence. 

14.  Simeon.  The  same  as  Simon.  It 
is  Simeon,  or  rather  "  Symeon  "  (in  the 
Greek)  in  2  Peter  i.  1.  How  God  at 
the  first  did  visit.     Rather,  "  how  God 

did  first  visit." 16,  17.  See  Amos 

ix.  11,  12.  The  quotation  (as  usually) 
is  based  on  the  Greek  (Septuagint)  ver- 
sion of  the  Old  Testament  Scriptures. 
This  version  is  often,  as  here,  paraphras- 


and  will  build  again  the  taber- 
nacle of  David,  which  is  fallen 
down ;  and  I  will  build  again  the 
ruins  thereof,  and  I  will  set  it  up  : 

17  That  the  residue  of  men 
might  seek  after  the  Lord,  and  all 
the  Gentiles,  upon  whom  my  name 
is  called,  saith  the  Lord,  who  do- 
eth  all  these  things. 

18  Known  unto  God  are  all  his 
works  from  the  beginning  of  the 
world. 

19  Wherefore  my  sentence  is, 
that  we  trouble  not  them,  which 
from  among  the  Gentiles  are  turn- 
ed to  God: 

20  But  that  we  write  unto 
them,  that  they  abstain  from  pol- 
lutions of  idols,  and  from  fornica- 
tion, and  from  things  strangled, 
and  from  blood. 

21  For  Moses  of  old  time  hath 
in  every  city  them  that  preach 
him,  being  read  in  the  synagogues 
every  sabbath  day. 


tic- 


-18.  Known  unto  God  are    all 


Ids  icorks  from  the  beginning  of  the 
world,  and  hence  it  is  not  strange  that, 
by  His  prophets,  He  should  foretell  this 
ingathering  of  the  Gentiles.  From  the 
beginning  of  the  world.    Literally  "  from 

eternity,"  or  "from  age." 19.   My 

sentence  is.      Literally  "  I  judge." 

20.  Fornication.  Idolatry  and  fornica- 
tion were  the  sins  to  which  the  Gentile 
Christians  were  most  exposed.  Their 
very   appearance  was  therefore   to   be 

avoided,  as  in  eating  blood,  &c. 21. 

This  seems  to  be  said  by  James  as  an 
argument  for  his  opinion,  as  thus :  "  Let 
the  Gentile  Christians  slightly  recognize 
and  yield  to  Jewish  prejudices,  because 
Jews  are  scattered  all  over,  constantly 
reading  the  law,  and  it  is  well  not  to 
gratuitously  drive  them  off  from  hearing 
the  gospel  by  stiff  conduct  in  things  in- 
different."— -22.  Judas-Barsahas.  Per- 
haps the  same  as  Joseph  Justus  Barsa- 
bas  in  Acts  i.  23.     Barsabaa  probably 


THE  ACTS. 


273 


22  Then  pleased  it  the  apostles 
and  elders,  with  the  whole  church, 
to  send  chosen  men  of  their  own 
company  to  Antioch  with  Paul 
and  Barnabas ;  namely,  Judas 
surnamed  Barsabas,  and  Silas, 
chief  men  among  the  brethren  : 

23  And  they  wrote  letters  by 
them  after  this  manner ;  The  apos- 
tles and  elders  and  brethren  send 
greeting  unto  the  brethren  which 
are  of  the  Gentiles  in  Antioch  and 
Syria  and  Cilicia : 

24  Forasmuch  as  we  have 
heard,  that  certain  which  went 
out  from  us  have  troubled  you 
with  words,  subverting  your  souls, 
saying,  Ye  must  be  circumcised, 
and  keep  the  law  ;  to  whom  we 
gave  no  such  commandment : 

25  It  seemed  good  unto  us,  be- 
ing assembled  with  one  accord,  to 
send  chosen  men  unto  you  with 
our  beloved  Barnabas  and  Paul, 

26  Men  that  have  hazarded 
their  lives  for  the  name  of  our 
Lord  Jesus  Christ. 

27  We  have  sent  therefore  Ju- 
das and  Silas,  who  shall  also  tell 
you  the  same  things  by  mouth. 

28  For  it  seemed  good  to  the 
Holy  Ghost,  and  to  us,  to  lay  up- 
on you  no  greater  burden  than 
these  necessary  things ; 

means  "son  of  an  oath."  See  "Beer- 
sheba"  ("well  of  the  oath  ")  in  Gen.  xxvi. 

28-33. 23.  By  "Antioch  and  Syria 

and  Cilicia  "  the  apostles  doubtless  meant 
to  include  all  other  countries  where 
Jews  abounded.  But  where  there  were 
no  Jews,  the  letter  was  to  have  no  force. 
24.  Subverting.  Better,  "  unset- 
tling."    No   siteh  commandment.     The 

"  such  "  should  be  omitted. 26.  Men. 

This  refers  to  Paul  and  Barnabas,  not  to 

the  "chosen  men"  above. 23.   To 

the  Holy  Ghojf,  and  to  us.    There  is  no- 
12* 


29  That  ye  abstain  from  meats 
offered  to  idols,  and  from  blood, 
and  from  things  strangled,  and 
from  fornication :  from  which  if 
ye  keep  yourselves,  ye  shall  do 
well.     Fare  ye  well. 

30  So  when  they  were  dismis- 
sed, they  came  to  Antioch  :  and 
when  they  had  gathered  the  mul- 
titude together,  they  delivered  the 
epistle : 

31  Which  when  they  had  read, 
they  rejoiced  for  the  consolation. 

32  And  Judas  and  Silas,  being 
prophets  also  themselves,  exhort- 
ed the  brethren  with  many  words, 
and  confirmed  them. 

33  And  after  they  had  tarried 
there  a  space,  they  were  let  go  in 
peace  from  the  brethren  unto  the 
apostles. 

34  Notwithstanding  it  pleased 
Silas  to  abide  there  still. 

35  Paul  also  and  Barnabas 
continued  in  Antioch,  teaching 
and  preaching  the  word  of  the 
Lord,  with  many  others  also. 

36  %  And  some  days  after, 
Paul  said  unto  Barnabas,  Let  us 
go  again  and  visit  our  brethren  in 
every  city  where  we  have  preached 
the  word  of  the  Lord,  and  see  how 
they  do. 

37  And  Barnabas  determined 

thing  like  presumption  here.  It  is  "to 
the  Holy  Ghost  in  us  and  speaking  by 
us."    Hence  the  force  of  the  words  sent 

to  Antioch. 29.   From  which  if  ye 

keep  yourselves,  ye  shall  do  well.  This 
sounds  as  if  that  comprised  all  their 
Christian  duty.  It  should  read,  "  from 
which  ye  will  do  well  to  keep  your- 
selves."  34.  It  pleased  Silas  to  abide 

there  still.  Silas  seems  to  have  started 
with  Judas  to  go  back,  and  to  have  then 

changed  his  mind. 36.   Some  days 

after.    An  indefinite  expression,  equally 


274 


THE  ACTS. 


to  take  with  them  John,  whose 
surname  was  Mark. 

38  But  Paul  thought  not  good 
to  take  him  with  them,  who  de- 
parted from  them  from  Pamphy- 
lia,  and  went  not  with  them  to 
the  work. 

39  And  the  contention  was  so 
sharp  between  them,  that  they  de- 
parted asunder  one  from  the 
other  :  and  so  Barnabas  took 
Mark,  and  sailed  unto  Cyprus  ; 

40  And  Paul  chose  Silas,  and 
departed,  being  recommended  by 
the  brethren  unto  the  grace  of 
God. 

41  And  he  went  through  Sy- 
ria and  Cilicia,  confirming  the 
churches. 

CHAPTER  XVI. 

THEN  came  he  to  Derbe  and 
Lystra :  and,  behold,  a  certain 
disciple  was  there,  named  Timo- 
theus,  the  son  of  a  certain  woman, 
which  was  a  Jewess,  and  believed  ; 
but  his  father  was  a  Greek  : 
2  Which  was  well  reported  of 

fit  for  a  week  or  a  year.  This  second 
missionary  journey  I    would  place   in 

A.  D.  50  for  its  beginning. 38.  Comp. 

chap.  xiii.  13. 41.  Paul's  route  was 

northward  from  Antioch  and  then  west- 
ward into  his  own  country,  Cilicia, 
whence  he  had  come  to  Antioch  six 
years  before.  He  had  probably  spent 
ten  years  in  Cilicia  after  his  conversion, 
and  if  so,  had,  doubtless,  evangelized 
that  country  very  thoroughly.  From 
Cilicia  he  went,  probably,  through  the 
defiles  of  Mount  Taurus  northward  to 
Derbe  and  Lystra.    Sec  chap.  xiv.  6. 

XVI. — 3.  Because  of  the  Jews  which 
were  in  those  quarters.  In  order  to  avoid 
hurting  their  prejudices  in  things  indif- 
ferent. If  the  Jews  had  demanded  it 
as  a  duty,  Paul  would  have  refused. 
See  his  conduct  with  regard  to  Titus 


by  the  brethren  that  were  at  Ly- 
stra and  Iconium. 

3  Him  would  Paul  have  to  go 
forth  with  him ;  and  took  and 
circumcised  him  because  of  the 
Jews  which  were  in  those  quar- 
ters :  for  they  knew  all  that  his 
father  was  a  Greek. 

4  And  as  they  went  through 
the  cities,  they  delivered  them 
the  decrees  for  to  keep,  that  were 
ordained  of  the  apostles  and  elders 
which  were  at  Jerusalem. 

5  And  so  were  the  churches 
established  in  the  faith,  and  in- 
creased in  number  daily. 

6  Now  when  they  had  gone 
throughout  Phrygia  and  the  re- 
gion of  Galatia,  and  were  forbid- 
den of  the  Holy  Ghost  to  preach 
the  word  in  Asia, 

7  After  they  were  come  to 
Mysia,  they  assayed  to  go  into 
Bithynia :  but  the  Spirit  suffered 
them  not. 

8  And  they  passing  by  Mysia 
came  down  to  Troas. 

9  And   a   vision   appeared   to 

(Gal.  ii.  3,  4). ~6,  7.  The  course  of 

the  apostles  from  Lystra  was  probably 
west  and  north  to  Iconium  and  Antioch 
in  Pisidia,  then  north  and  east  to  Gor- 
dium  and  Ancyra,  then  west  to  Troas, 
the  Spirit  not  permitting  them  to  go 
south  of  that  last  course  to  the  province 
of  Asia,  or  north  to  the  province  of  Bi- 
thynia. Asia  refers  to  the  Roman  pro- 
vince of  Asia,  which  included  the  cities 
of  Smyrna,  Ephesus,  &c.  •  See  Rev.  i.  4, 

11. 8.    Troas,  or  Alexandria  Troas 

(now  Eski  Stambul)  was  a  city  of  conse- 
quence, having  the  dignity  of  a  Roman 
colonia.  It  was  situated  on  the  sea- 
coast,  nearly  opposite  the  island  of  Te- 
nedos.  It  was  built  by  Antigonus,  one 
of  Alexander's   successors,    about   350 

years  before  the  apostles'  visit. 9. 

Macedonia  lay  north  of  Greece  and  west 


THE  ACTS. 


275 


Paul  in  the  night ;  There  stood  a 
man  of  Macedonia,  and  prayed 
him,  saying,  Come  over  into  Ma- 
cedonia, and  help  us. 

10  And  after  he  had  seen  the 
vision,  immediately  we  endeavour- 
ed to  go  into  Macedonia,  assuredly 
gathering  that  the  Lord  had  called 
us  for  to  preach  the  gospel  unto 
them. 

11  Therefore  loosing  from 
Troas,  we  came  with  a  straight 
course  to  Samothracia,  and  the 
next  day  to  Neapolis  ; 

12  And  from  thence  to  Philip- 
pi,  which  is  the  chief  city  of  that 
part  of  Macedonia,  and  a  colony : 
and  we  were  in  that  city  abiding 
certain  days* 

13  And  on  the  sabbath  we 
went  out  of  the  city  by  a  river 
side,  where  prayer  was  wont  to  be 

of  Thrace.  It  had  formerly  been  a  small 
district  by  the  river  Axius,  but  Philip, 
father  of  Alexander  the  Great,  had  ex- 
tended its  boundaries  on  all  sides  till  it 
became  a  powerful  state,  and  Alexander 
made  its  name  distinguished.  In  the 
apostles'     time,     Macedonia     included 

Thrace. 11.    We  came.     Luke  was, 

we  here  see,  a  companion  with  Paul,  Si- 
las, and  Timothy.  He,  perhaps,  joined 
him  at  Troas.  Samothracia,  a  large  is- 
land in  the  north  part  of  the  iEgean  sea. 
It  is  exceedingly  high,  its  highest  peak 
reaching  above  5,000  feet.  It  was  fam- 
ed as  one  of  the  chief  seats  of  the  worship 
of  the  Cabeiri,  gods  of  a  peculiar  mystical 
character.  Neapolis,  the  port  of  Phi- 
lippi,  and  about  10  miles  therefrom.  The 
distance  from  Troas  was  about  170  miles. 

12.  Philippi  was  built  and  named 

by  Philip  of  Macedon,  father  of  Alexan- 
der the  Great.  Near  it  Brutus  and  Cas- 
sius  were  defeated  by  Antony.  It  was 
a  fine  city,  and  enjoyed  the  privilege  of 
being  a  Roman  colonia.  It  was  beauti- 
fully situated  on  the  westerly  slope  of  a 
long  range  of  heights.     The  chief  city  of 


made ;  and  we  sat  down,  and 
spake  unto  the  women  which  re- 
sorted thither. 

14  ^[  And  a  certain  woman 
named  Lydia,  a  seller  of  purple, 
of  the  city  of  Thyatira,  which 
worshipped  God,  heard  us  :  whose 
heart  the  Lord  opened,  that  she 
attended  unto  the  things  which 
were  spoken  of  Paul. 

15  And  when  she  was  baptized, 
and  her  household,  she  besought 
zis,  saying,  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come 
into  my  house,  and  abide  there. 
And  she  constrained  us. 

16  f  And  it  came  to  pass,  as 
we  went  to  prayer,  a  certain  dam- 
sel possessed  with  a  spirit  of  divi- 
nation met  us,  which  brought  her 
masters  much  gain  by  soothsay- 
ing: 

that  part  of  Macedonia.  Rather,  "the 
first  city  of  the  district  of  Macedonia." 
It  may  mean  first  in  importance,  or  the 
first  on  Paul's  route.  A  colony.  A 
Roman  colonia,  having  peculiar  privi- 
leges and  distinctions. 13.  A  river 

side.  One  of  the  small  streams  which 
run  westward   and   form  the   Angites. 

14.  A  seller  of  purple  garments. 

Tliyatira  was  a  city  of  note  in  Lydia  in 
Asia  Minor.  The  Lydian  purple  was  fa- 
mous. Which  worshipped  God.  She 
was  a  Gentile  proselyte  to  Judaism. 
Her  worship  may  or  may  not  have  been 

sincere  and   faithful. 16.  Possessed 

with  a  spirit  of  divination.  Literally, 
"having  a  spirit  of  Pytho."  Pytho  was 
a  name  of  Apollo  (from  the  dragon  Py- 
tho he  was  said  to  have  slain),  and 
Apollo  was  the  god  of  oracles.  Hence 
"  a  spirit  of  Pytho  "  is  "  a  spirit  of  divi- 
nation." This  girl  was  probably  an  organ 
of  an  evil  spirit,  like  the  many  cases  re- 
corded in  the  Gospels.  She  may  have 
been  permitted  by  God  to  foretell  some 
future  events,  or,  more  probably,  she 
may  have  been  taught  by  the  devil  to 


276 


THE  ACTS. 


17  The  same  followed  Paul 
and  us,  and  cried,  saying,  These 
men  are  the  servants  of  the  most 
high  God,  which  shew  unto  us  the 
way  of  salvation. 

18  And  this  did  she  many  days. 
But  Paul,  being  grieved,  turned , 
and  said  to  the  spirit,  I  command 
thee  in  the  name  of  Jesus  Christ 
to  come  out  of  her.  And  he  came 
out  the  same  hour. 

19  %  And  when  her  masters 
saw  that  the  hope  of  their  gains 
was  gone,  they  caught  Paul  and 
Silas,  and  drew  them  into  the  mar- 
ketplace unto  the  rulers, 

20  And  brought  them  to  the 
magistrates,  saying,  These  men, 
being  Jews,  do  exceedingly  trou- 
ble our  city, 

21  And  teach  customs,  which 
are  not  lawful  for  us  to  receive, 
neither  to  observe,  being  Romans. 

22  And  the  multitude  rose  up 
together  against  them ;  and  the 
magistrates  rent  off  their  clothes, 
and  commanded  to  beat  them. 

23  And  when  they  had  laid 
many  stripes  upon  them,  they  cast 
them  into  prison,  charging  the 
jailer  to  keep  them  safely  : 

24  Who,  having  received  such 
a   charge,  thrust   them  into    the 

make  shrewd  guesses  regarding  the  fu- 
ture.  17.   Us.    Here  the  1st  person 

ceases  till  we  come  to  chap.  xx.  5. 
Hence  we  conclude  that  Paul  and  Silas 
now  became  separated  from  Luke,  Luke 

staying  at  Philippi.- 20.   Note  how 

Jews  in  this  verse  and  Romans  in  the 
next  are  contrasted.  Jews  were  evident- 
ly in  bad  odour  in  Philippi,  probably  in 
imitation  of  Rome,  whence  Claudius  had 

expelled  them. 27.  He  drew  out  his 

sword.  Simply  "  drew  his  sword."  Sup- 
posing that  the  prisoners  had  been  fled. 
It  was  death  among  the  Romans  to  a 


inner  prison,  and  made  their  feet 
fast  in  the  stocks. 

25  *§  And  at  midnight  Paul 
and  Silas  prayed,  and  sang  praises 
unto  God  :  and  the  prisoners 
heard  them. 

26  And  suddenly  there  was  a 
great  earthquake,  so  that  the 
foundations  of  the  prison  were 
shaken  :  and  immediately  all  the 
doors  were  opened,  and  every 
one's  bands  were  loosed. 

27  And  the  keeper  of  the  pris- 
on awaking  out  of  his  sleep,  and 
seeing  the  prison  doors  open,  he 
drew  out  his  sword,  and  would 
have  killed  himself,  supposing 
that  the  prisoners  had  been 
fled. 

28  But  Paul  cried  with  a  loud 
voice,  saying,  Do  thyself  no  harm : 
for  we  are  all  here. 

29  Then  he  called  for  a  light, 
and  sprang  in,  and  came  trem- 
bling, and  fell  down  before  Paul 
and  Silas, 

30  And  brought  them  out,  and 
said,  Sirs,  what  must  I  do  to  be 
saved  ? 

31  And  they  said,  Believe  on 
the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,  and  thy  house. 

32  And  they  spake  unto  him 

soldier  on  guard  if  his  prisoner  escaped. 
Hence  the  jailer's  readiness  to  commit 
suicide. 30.  The  earthquake  and  ac- 
companying events  of  that  remarkable 
night  made  the»  poor  jailer  think  of  his 
soul,  and  he  knew  by  what  had  occurred 
that  Paul  and  Silas  could  minister  to  his 
spiritual  wants.  "  WJiat  must  I  do  to 
be  saved  "  has  no  reference  to  an  earthly 
safety,  but  to  eternal  salvation.      The 

whole  context  shows  that. 36.  The 

keeper  of  the  prison.  The  same  word 
translated  u jailer"  in  ver.  23,  and  as 
here  in  ver.   27. 37.    No    Roman 


THE  ACTS. 


277 


the  word  of  the  Lord,  and  to  all 
that  were  in  his  house. 

33  And  he  took  them  the  same 
hour  of  the  night,  and  washed 
their  stripes;  and  was  baptized, 
he  and  all  his,  straightway. 

34  And  when  he  had  brought 
them  into  his  house,  he  set  meat 
before  them,'  and  rejoiced,  believ- 
ing in  God  with  all  his  house. 

35  And  when  it  was  day,  the 
magistrates  sent  the  Serjeants, 
saying,  Let  those  men  go. 

36  And  the  keeper  of  the  pris- 
on told  this  saying  to  Paul,  The 
magistrates  have  sent  to  let  you 
go  :  now  therefore  depart,  and  go 
in  peace. 

37  But  Paul  said  unto  them, 
They  have  beaten  us  openly  un- 
condemned,  being  Romans,  and 
have  cast  «s  into  prison  ;  and  now 
do  they  thrust  us  out  privily  ?  nay 
verily ;  but  let  them  come  them- 
selves and  fetch  us  out. 

38  And  the  Serjeants  told  these 
words  unto  the  magistrates  :  and 
they  feared,  when  they  heard  that 
they  were  Romans. 

39  And  they  came  and  be- 
sought them,  and  brought  them 
out,  and  desired  them  to  depart 
out  of  the  city. 

citizen  could  be  beaten  before  convic- 
tion. 

XVII. — 1.  Amphipolis  was  a  very 
noted  town  on  the  Strymon,  a  few  miles 
from  the  sea.  It  was  an  Athenian  colo- 
ny, and  played  a  prominent  part  in  the 
prosperous  days  of  Greece.  It  was  about 
35  miles  southwest  of  Philippi.  Apollo- 
nia was  situated  .  about  80  miles  south- 
west of  Amphipolis.  It  is  now  Pollina. 
Thessalonica,  a  place  of  great  note,  was 
situated  at  the  head  of  the  Thermaic  gulf 
of  the  ^Egean  Sea  (Archipelago),  and  was 
about  30  miles  west  of  Apollonia.     Its 


40  And  they  went  out  of  the 
prison,  and  entered  into  the  house 
of  Lydia :  and  when  they  had 
seen  the  brethren,  they  comforted 
them,  and  departed. 

CHAPTER  XVII. 

YOW  when  they  had  passed 
jLl  through  Amphipolis  and 
Apollonia,  they  came  to  Thessalo- 
nica, where  was  a  synagogue  of 
the  Jews : 

2  And  Paul,  as  his  manner  was, 
went  in  unto  them,  and  three  sab- 
bath days  reasoned  with  them  out 
of  the  Scriptures, 

3  Opening  and  alleging,  that 
Christ  must  needs  have  suffered, 
and  risen  again  from  the  dead; 
and  that  this  Jesus,  whom  I 
preach  unto  you,  is  Christ.' 

4  And  some  of  them  believed, 
and  consorted  with  Paul  and 
Silas ;  and  of  the  devout  Greeks 
a  great  multitude,  and  of  the 
chief  women  not  a  few. 

5  ®[  But  the  Jews  which  be- 
lieved not,  moved  with  envy, 
took  unto  them  certain  lewd  fel- 
lows of  the  baser  sort,  and  gather- 
ed a  company,  and  set  all  the  city 
on  an  uproar,  and  assaulted  the 

more  ancient  name,  Therme,  was  chang- 
ed to  Thessalonica  in  honour  of  the 
daughter  of  Philip  of  Macedon,  who 
bore  that  name.  It  is  now  called  Salon- 
iki,  a  corruption  of  Thessalonica.  It 
was  the  capital  of  Roman  Macedonia. 

3.    Opening  the  truth.      Whom  I 

preach  unto  you.  This  change  from 
the  use  of  the  3d  person  to  the  use  of 
the  1st  person  is  often  found.  Comp. 
Acts  i.  4.  It  gives  vivacity  to  a  narra- 
tive.  4.    Devoid    Greeks.      Gentile 

proselytes  to  Judaism.  Chief  women. 
See  chap.  xiii.  50. 5.  Certain  lewd 


278 


THE  ACTS. 


house  of  Jason,  and  sought  to 
bring  them  out  to  the  people. 

6  And  when  they  found  them 
not,  they  drew  Jason  and  certain 
brethren  unto  the  rulers  of  the 
city,  crying,  These  that  have  turn- 
ed the  world  upside  down  are 
come  hither  also : 

7  Whom  Jason  hath  received  : 
and  there  all  do  contrary  to  the 
decrees  of  Cesar,  saying  that  there 
is  another  king,  one  Jesus. 

8  And  they  troubled  the  people 
and  the  rulers  of  the  city,  when 
they  heard  these  things. 

9  And  when  they  had  taken 
security  of  Jason,  and  of  the  oth- 
ers, they  let  them  go. 

10  ^f  And  the  brethren  imme- 
diately sent  away  Paul  and  Silas 
by  night  unto  Berea :  who  coming 
thither  went  into  the  synagogue 
of  the  Jews. 

11  These  were  more  noble  than 
those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readi- 
ness of  mind,  and  searched  the 
Scriptures  daily,  whether  those 
things  were  so. 

12  Therefore   many   of    them 

fellows  of  the  baser  sort.  Better,  "  cer- 
tain evil  men  of  the  street-idlers."  On 
an  uproar  =  in  an  uproar.  Jason  was 
the  entertainer  of  Paul  and  Silas.  See 
ver.  7.     Sought  to  bring  them  (Paul  and 

Silas)  out. 9.   Security  to  keep  the 

peace.    T7ie  others.    Rather  "  the  rest." 

10.  Berea  (now  Verria)  was  about 

50  miles  southwest  of  Thessalonica,  and 
about  25  miles  from  the  sea  in  the  moun- 
tain-country  of  S.  Macedonia. 11. 

Wliclher  those  things,  which  Paul  taught, 

were   so. 12.    Honourable   women. 

See  ver.  4.  Of  men  who  were  Greeks, 
proselytes  or  otherwise. 14.  Timo- 
theus. Timothy  had  perhaps  come  with 
Paul  and  Silas  from  Philippi,  but  Luke 
stayed  there  until  several  years  later, 


believed;  also  of  honourable  wo- 
men which  were  Greeks,  and  of 
men,  not  a  few. 

13  But  when  the  Jews  of 
Thessalonica  had  knowledge  that 
the  word  of  God  was  preached  of 
Paul  at  Berea,  they  came  thither 
also,  and  stirred  up  the  people. 

14  And  then  immediately  the 
brethren  sent  away  Paul  to  go  as 
it  were  to  the  sea :  but  Silas  and 
Timotheus  abode  there  still. 

15  And  they  that  conducted 
Paul  brought  him  unto  Athens : 
and  receiving  a  commandment  un- 
to Silas  and  Timotheus  for  to 
come  to  him  with  all  speed,  they 
departed. 

16  "IF  Now  while  Paul  waited 
for  them  at  Athens,  his  spirit  was 
stirred  in  him,  when  he  saw  the 
city  wholly  given  to  idolatry. 

17  Therefore  disputed  he  in 
the  synagogue  with  the  Jews,  and 
with  the  devout  persons,  and  in 
the  market  daily  with  them  that 
met  with  him. 

18  Then  certain  philosophers 
of  the  Epicureans,  and  of  the 
Stoics,    encountered   him.      And 

when  Paul  left  Philippi  for  Asia  on  his 
third  tour.  This  we  infer  from  the  use 
of  the  personal  pronouns  in  the  narra- 
tive.    See  on  chap.   xvi.    17. 15. 

Athens,  the  celebrated  head  of  Greek 
civilization  and  Greek  art,  had  in  Paul's 
day  long  passed  the  meridian  of  her 
glory.     This  city  was  at  least  250  miles 

from   Berea,   to  the  southeast. 17. 

The   devout   persons  =  the   proselytes. 

18.    The  Epicureans,  or  followers 

of  Epicurus,  made  happiness  the  great 
aim  of  life,  and  by  their, teaching  destroy- 
ed all  basis  of  morality,  inculcating  a 
mere  materialism.  T7ie  Stoics  (receiving 
their  name  from  the  Stoa  or  portico  in 
the  Athenian  forum,  where  their  teach- 
ers once  taught)  held  that  man  should 


THE  ACTS. 


279 


some  said,  What  will  this  babbler 
say?  other  some,  He  seemeth  to 
be  a  setter  forth  of  strange  gods : 
because  he  preached  unto  them 
Jesus,  and  the  resurrection. 

19  And  they  took  him,  and 
brought  him  unto  Areopagus,  say- 
ing, May  we  know  what  this  new 
doctrine,  whereof  thou  speakest, 
is? 

20  For  thou  bringest  certain 
strange  things  to  our  ears:  we 
would  know  therefore  what  these 
things  mean. 

21  (For  all  the  Athenians,  and 
strangers  which  were  there,  spent 
their  time  in  nothing  else,  but 
either  to  tell  or  to  hear  some  new 
thing.) 

22  1"  Then  Paul  stood  in  the 
midst  of  Mars'  hill,  and  said,  Ye 
men  of  Athens,  I  perceive  that  in 
all  things  ye  are  too  superstitious. 

23  For  as  I  passed  by,  and 
beheld  your  devotions,  I  found 
an  altar  with  this  inscription, 
TO  THE  UNKNOWN  GOD. 
Whom  therefore  ye  ignorantly 
worship,  him  declare  I  unto  you. 

be  perfectly  independent,  unshaken  by 
pain  or  pleasure.  Theirs  was  a  philoso- 
phy of  pride,  as  that  of  the  Epicureans 
wa3  a  philosophy  of  pleasure.  Babbler. 
Literally  "seed-picker,"  a  name  given 
to  birds,  and  thence  figuratively  to  idlers, 
vagabonds,  and  praters. 19.  Areop- 
agus (Mars'  hill)  was  a  rocky  height  in 
Athens,  west  of  the  Acropolis,  on  which 
an  ancient  and  venerable  court  sat  in 
the  open  air.  This  court  had  at  an  ear- 
ly period  great  power  over  the  religious 
and  domestic  life  of  Athens,  and  long 
continued  to  be  a  famous  court  for  crim- 
inal trials.  In  Paul's  time  it  had  lost 
most  of  its  power,  but  was  yet  revered. 
Paul's  appearance  before  the  Areopa- 
gites  seems  not  to  have  been  in  a  formal 
trial,  but  to  satisfy  their  private  curiosi- 


24  God  that  made  the  world 
and  all  things  therein,  seeing  that 
he  is  Lord  of  heaven  and  earth, 
dwelleth  not  in  temples  made 
with  hands ; 

25  Neither  is  worshipped  with 
men's  hands,  as  though  he  needed 
any  thing,  seeing  he  giveth  to  all 
life,  and  breath,  and  all  things : 

26  And  hath  made  of  one 
blood  all  nations  of  men  for  to 
dwell  on  all  the  face  of  the  earth, 
and  hath  determined  the  times 
before  appointed,  and  the  bounds 
of  their  habitation ; 

27  That  they  should  seek  the 
Lord,  if  haply  they  might  feel  af- 
ter him,  and  find  him,  though  he 
be  not  far  from  every  one  of  us  : 

28  For  in  him  we  live,  and 
move,  and  have  our  being ;  as  cer- 
tain also  of  your  own  poets  have 
said,  For  we  are  also  his  offspring. 

29  Forasmuch  then  as  we  are 
the  offspring  of  God,  we  ought  not 
to  think  that  the  Godhead  is  like 
unto  gold,  or  silver,  or  stone,  gra- 
ven by  art  and  man's  device. 

30  And  the  times  of  this  igno- 


ty-- 


-22.  Mars'  hill.     The  same  word 


before  (ver.  19)  left  untranslated  "Are-, 
opagus."  Too  superstitious.  Rather, 
"very  religious."  Pausanias,  a  century 
after  Paul,  says,  "the  Athenians  excel 
other  nations  in  piety  to  the  gods." 
Their  temples  and  statues  of  the  gods 

were  innumerable. 23.  The  unknown 

God.  Diogenes  Laertius  says  that 
"nameless  altars  were  common  in  Ath- 
ens."     He  wrote  in  the  century  after 

Paul. 27.  Tliat  they  should  seek  the 

Lord.  This  seems  closely  connected 
with  ver.  25.  God's  gifts  to  men  are 
made  in  order  that  they  may  be  led  to 

Him. 28.  Certain  of  your  own  poets, 

namely,  Aratus  (Phaenom.  5),  and  Cle- 

anthes  (Jov.  Hymn.  5). 30.  Winked 

at.     Rather,  "overlooked,"  or  "permit- 


280 


THE  ACTS. 


ranee  God  winked  at;  but  now 
commandeth  all  men  every  where 
to  repent : 

31  Because  he  hath  appointed 
a  day,  in  the  which  he  will  judge 
the  world  in  righteousness  by  that 
man  whom  he  hath  ordained; 
whereof  he  hath  given  assurance 
unto  all  men,  in  that  he  hath 
raised  him  from  the  dead. 

32  T  And  when  they  heard  of 
the  resurrection  of  the  dead,  some 
mocked :  and  others  said,  We  will 
hear  thee  again  of  this  matter. 

33  So  Paul  departed  from 
among  them. 

34  Howbeit  certain  men  clave 
unto  him,  and  believed :  among 
the  which  was  Dionvsius  the  Are- 
opagite,  and  a  woman  named  Da- 
maris,  and  others  with  them. 

CHAPTER  XVIII. 

AFTER  these  things  Paul  de- 
parted from  Athens,  and  came 
to  Corinth; 

2  And   found    a   certain    Jew 


ted."    There  is  no  idea  of  connivance  in 

the  word. 34.   Areopagite,  i.   e.,  a 

jmember  of  the  high  court  of  Areopagus. 
See  on  ver.  19. 

XVIII. — 1.  Paul  departed  from 
Athens.  Silas  and  Timothy,  for  whom 
he  had  sent  to  Berea  (chap.  xvii.  15), 
had  not  yet  reached  him.  Conip.  ver. 
5.  Corinth  was  at  this  time  the  capital 
city  of  the  Roman  province  of  Achaia, 
which  included  nearly  the  same  territory 
as  the  present  kingdom  of  Greece.  It 
was  a  city  of  great  elegance,  wealth,  and 
fashion.  It  had  always  been  a  city  of 
importance,  well  situated  between  the 
seas  on  the  east  and  west  of  Greece.  It 
was  45    or    50   miles  from  Athens  by 

land. 2.  Pontius.  A  division  of  Asia 

Minor,    bordering    on    the   Black   Sea. 
Claudius  was  the  fourth  Roman  emperor. 


named  Aquila,  born  in  Pontus, 
lately  come  from  Italy,  with  his 
wife  Priscilla,  (because  that  Clau- 
dius had  commanded  all  Jews  to 
depart  from  Rome,)  and  came  un- 
to them. 

3  And  because  he  was  of  the 
same  craft,  he  abode  with  them, 
and  wrought :  (for  by  their  occu- 
pation they  were  tentmakers.) 

4  And  he  reasoned  in  the  syn- 
agogue every  sabbath,  and  per- 
suaded the  Jews  and  the  Greeks. 

5  And  when  Silas  and  Timo- 
theus  were  come  from  Macedonia, 
Paul  was  pressed  in  the  spirit, 
and  testified  to  the  Jews  that  Je- 
sus was  Christ.    • 

6  And  when  they  opposed 
themselves,  and  blasphemed,  he 
shook  his  raiment,  and  said  unto 
them,  Your  blood  be  upon  your 
own  heads ;  I  am  clean :  from 
henceforth  I  will  go  unto  the  Gen- 
tiles. 

7  1"  And  he  departed  thence, 
and  entered  into  a  certain  man's 
house,  named  Justus,  one  that  wor- 

He  was  nephew  of  Tiberius,  the  second 
emperor,  and  uncle  of  Caligula,  the  third 
emperor.  He  banished  the  Jews  from 
Jerusalem  because  of  their  religious 
tumults,  caused,  probably,  .by  the  intro- 
duction of  Christianity  largely  among 
them. 4.  Greeks,  i.  e.,  Gentile  pros- 
elytes ;  for  as  yet  Paul  had  not  preached 
in  Corinth  to  the  heathen  Gentiles  (see 

ver.  6). 5.  Was  pressed  in  the  spirit, 

i.  e.,  was  intent   and  earnest   of  heart. 

6.    Blasphemed,    i.    e.,    maligned 

Paul.  This  does  not  refer  to  blasphemy 
against  God,  as  we  almost  exclusively 

use  the  word  at  the  present   day. 

Shook  his  raiment.  See  Nehem.  v.  13 
and  Acts  xiii.  51  for  similarly  .expressive 
Oriental  actions.     /  am  clean  from  your 

blood.    I  am  not  responsible. 7.  One 

that  ivorshipped  God.     He  was  evident* 


THE  ACTS. 


281 


shipped  God,  whose  house  joined 
hard  to  the  synagogue. 

8  And  Crispus,  the  chief  ruler 
of  the  synagogue,  believed  on  the 
Lord  with  all  his  house;  and 
many  of  the  Corinthians  hearing 
believed,  and  were  baptized. 

9  Then  spake  the  Lord  to  Paul 
in  the  night  by  a  vision,  Be  not 
afraid,  but  speak,  and  hold  not 
thy  peace : 

10  For  I  am  with  thee,  and  no 
man  shall  set  on  thee  to  hurt  thee  : 
for  I  have  much  people  in  this 
city. 

11  And  he  continued  there  a 
year  and  six  months,  teaching  the 
word  of  God  among  them. 

12  %  And  when  Gallio  was  the 
deputy  of  Achaia,  the  Jews  made 
insurrection  with  one  accord  a- 
gainst  Paul,  and  brought  him  to 
the  judgment  seat, 

13  Saying,  This  fellow  persua- 
deth  men  to  worship  God  contra- 
ry to  the  law. 

14  And  when  Paul  was  now 
about  to  open  his  mouth,  Gallio 
said  unto  the  Jews,  If  it  were  a 
matter  of  wrong  or  wicked  lewd- 
ness, 0  ye  Jews,  reason  would 
that  I  should  bear  with  you : 

ly  a  Jewish  proselyte. 8.    Crispins. 

See  1  Cor.  i.  14. — -12.  Gallio.  This 
is  supposed  to  be  Lucius  Junius  Gallio, 
brother  of  the  philosopher  Seneca. 
Deputy.  Eather  "  proconsul."  Made  in- 
surrection . . .  against.    Literally  "  stood 

up  against." 13.  This  fellow.  Rather 

"  this   one." 14.    Wicked  lewdness. 

Rather  "  criminal  recklessness." 17. 

Sosthenes  was  probably  successor  to  Cris- 
pus, who  had  become  a  Christian  (ver. 
8).  He  was  here  beaten  by  the  Gentile 
mob  who  sympathized  with  the  apostles. 
And  Gallio  cared  for  none  of  these 
things,  i.  e.,  he  had  no  desire  to  inter- 


15  But  if  it  be  a  question  of 
words  and  names,  and  of  your  law, 
look  ye  to  it;  for  I  will  be  no 
judge  of  such  matters. 

16  And  he  drave  them  from 
the  judgment  seat. 

17  Then  all  the  Greeks  took 
Sosthenes,  the  chief  ruler  of  the 
synagogue,  and  beat  him  before 
the  judgment  seat.  And  Gallio 
cared  for  none  of  those  things. 

18  ^1  And  Paul  after  this  tar- 
ried there  yet  a  good  while,  and 
then  took  his  leave  of  the  breth- 
ren, and  sailed  thence  into  Syria, 
and  with  him  Priscilla  and  Aqui- 
la ;  having  shorn  his  head  in  Cen- 
chrea  :  for  he  had  a  vow. 

19  And  he  came  to  Ephesus, 
and  left  them  there  :  but  he  him- 
self entered  into  the  S3magogue, 
and  reasoned  with  the  Jews. 

20  When  they  desired  him  to 
tarry  longer  time  with  them,  he 
consented  not ; 

21  But  bade  them  farewell, 
saying,  I  must  by  all  means  keep 
this  feast  that  cometh  in  Jerusa- 
lem :  but  I  will  return  again  unto 
you,  if  God  will.  And  he  sailed 
from  Ephesus. 

22  And  when  he  had  landed  at 

meddle   in  religious   questions. 18. 

Yet  a  good  ichile.  Literally  "  yet  many 
days."  If  we  count  it  as  six  months,  his 
stay  in  Corinth  will  be  in  all  of  two 
years'  duration  (see  ver.  11).  Having 
shorn  his  head.  This  probably  refers 
to  Aquila.  The  shaving  of  the  head 
marked  the  end  of  the  vow  (see  Num. 
vi.).     Cenchrea  was  the  eastern  part  of 

Corinth. 19.  Ephesus  is  about  250 

miles  east  of  Corinth,  directly  across  the 
iEgean  Sea  (the  Archipelago).  It  was, 
in  Paul's  time,  the  chief  city  of  Asia 

Minor. 20.    They  =  the  Jews. 

21.  lliis  feast.     Perhaps  the  Passover. 


282 


THE  ACTS. 


Cesarea,  and  gone  up,  and  saluted 
the  church,  he  went  down  to  An- 
tioch. 

23  And  after  he  had  spent  some 
time  there,  he  departed,  and  went 
over  all  the  country  of  G-alatia 
and  Phrygia  in  order,  strengthen- 
ing all  the  disciples. 

24  %  And  a  certain  Jew  named 
Apollos,  horn  at  Alexandria,  an 
eloquent  man,  and  mighty  in  the 
Scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in 
the  way  of  the  Lord ;  and  being 
fervent  in  the  spirit,  he  spake  and 
taught  diligently  the  things  of  the 
Lord,  knowing  only  the  baptism 
of  John. 

26  And  he  began  to  speak 
boldly  in  the  synagogue  :  whom 
when  Aquila  and  Priscilla  had 
heard,  they  took  him  unto  them, 
and  expounded  unto  him  the  way 
of  God  more  perfectly. 

27  And  when  he  was  disposed 
to  pass  into  Achaia,  the  brethren 
wrote,  exhorting  the  disciples  to 
receive  him :  who,  when  he  was 
come,  helped  them  much  which 
had  believed  through  grace : 

-22.  Cesarea  in  Palestine,  the  new- 


port  of  Jerusalem  (see  note  on  Acts  x,  1). 
Paul's  voyage  from  Ephesus  to  Cesarea 
was  about  900  miles  long.  Gone  up  to 
Jerusalem.  Antioch  was  300  miles  north 
of  Jerusalem  (see  chap.  xi.  19).  Paul 
had  been  absent  on  his  second  missiona- 
ry tour  probably  three  years  and  a  half. 
We  may  mark  the  time  perhaps  as  A.  D. 

50,  51,  52,  and  53. 23.  Some  time, 

Probably  not  long,  as  he  had  promised 
the  Ephesians  to  return,  as  if  he  had  a 
speedy  return  in  view  (ver.  21).  Paul's 
third  missionary  journey  here  begins, 
probably  in  A.  D.  53.  Galatia  and 
Phrygia  were  old  divisions  of  Asia 
Minor.  See  chap.  xvi.  6. 25.  Know- 
ing only  the  baptism  of  John.    lie  knew 


28  For  he  mightily  convinced 
the  Jews,  and  that  publicly,  shew- 
ing by  the  Scriptures  that  Jesus 
was  Christ. 

CHAPTER  XIX. 

AND  it  came  to  pass,  that, 
while  Apollos  was  at  Corinth, 
Paul  having  passed  through  the 
upper  coasts  came  to  Ephesus; 
and  finding  certain  disciples, 

2  He  said  unto  them,  Have  ye 
received  the  Holy  Ghost  since  ye 
believed  ?  And  they  said  unto 
him,  We  have  not  so  much  as 
heard  whether  there  be  any  Holy 
Ghost. 

3  And  he  said  unto  them,  Un- 
to what  then  were  ye  baptized  ? 
And  they  said,  Unto  John's  bap- 
tism. 

4  Then  said  Paul,  John  verily 
baptized  with  the  baptism  of  re- 
pentance, saying  unto  the  people, 
that  they  should  believe  on  him 
which  should  come  after  him,  that 
is,  on  Christ  Jesus. 

5  When  they  heard  this,  they 
were  baptized  in  the  name  of  the 
Lord  Jesus. 

the  Messiah  only  as  John  taught  him,  as 
one  still  to  come.  He  was  u  instructed 
in  the  way  of  the  Lord  "  thus  far  (com- 
pare chap.  xix.  3,  4). 

XIX. — 1.  At  Corinth,  whither  he  had 
come  from  Ephesus.  See  chap,  xviii. 
24,  27.  The  upper  coasts,  or  "  the 
upper  parts  "  =  the  inland  regions  of 
Asia  Minor,  i.  e.,  Galatia  and  Phrygia 
(chap,  xviii.  23). 2.  Have  ye  re- 
ceived the  Holy  Ghost  ?  i.  e.,  have  ye 
received  miraculous  powers  ?  Whether 
there  be  any  Holy  Ghost,  i.  e.,  "  whether 
there  be  any  Holy  Ghost  given,"  or 
"  whether  any  miraculous  gifts  have 
been  bestowed."  Compare  John  vii. 
39,  where  "given"  is  rightly  inserted 
by  our  translators. 3.  Unto  John's 


THE  ACTS. 


283 


6  And  when  Paul  had  laid  his 
hands  upon  them,  the  Holy  Ghost 
came  on  them ;  and  they  spake 
with  tongues,  and  prophesied. 

7  And  all  the  men  were  about 
twelve. 

8  And  he  went  into  the  syna- 
gogue, and  spake  boldly  for  the 
space  of  three  months,  disputing 
and  persuading  the  things  con- 
cerning the  kingdom  of  God. 

9  But  when  divers  were  hard- 
ened, and  believed  not,  but  spake 
evil  of  that  way  before  the  multi- 
tude, he  departed  from  them,  and 
separated  the  disciples,  disputing 
daily  in  the  school  of  one  Tyran- 
nus. 

10  And  this  continued  by  the 
space  of  two  years ;  so  that  all 
they  which  dwelt  in  Asia  heard 
the  word  of  the  Lord  Jesus,  both 
Jews  and  Greeks. 

11  And  God  wrought  special 
miracles  by  the  hands  of  Paul : 

12  So  that  from  his  body  were 
brought  unto  the  sick  handker- 
chiefs or  aprons,  and  the  diseases 
departed  from  them,  and  the  evil 
spirits  went  out  of  them. 

13  ^T  Then  certain  of  the  vac;a- 
bond  Jews,  exorcists,  took  upon 
them  to  call  over  them  which  had 
evil  spirits  the  name  of  the  Lord 
Jesus,  saying,  "We  adjure  you  by 
Jesus  whom  Paul  preacheth. 

baptism.  "  Baptism "  is  used  here 
tropically  for  "  religious  teaching,"  as  in 
the  25  th  verse  of  the  preceding  chapter. 

6.  TJie  Holy  Ghost.    See  above  on 

ver.  2. 9.  Of  that  way  of  religion. 

Compare  ver.  23,  and  chapter  xxii.  4. 
13.  Vagabond.  Better  "wander- 
ing."  15.  Jesus  I  know,  and  Paul.  I 

know.  The  verbs  are  different  in  the 
Greek :  "  Jesus  T  acknowledge  and  Paul 
I  know." 16.  Naked,  i.  e.,  with  the 


14  And  there  were  seven  sons 
of  one  Sceva,  a  Jew,  and  chief  of 
the  priests,  which  did  so. 

15  And  the  evil  spirit  answer- 
ed and  said,  Jesus  I  know,  and 
Paul  I  know  \  but  who  are  ye  ? 

16  And  the  man  in  whom  the 
evil  spirit  was  leaped  on  them, 
and  overcame  them,  and  prevailed 
against  them,  so  that  they  fled  out 
of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all 
the  Jews  and  Greeks  also  dwelling 
at  Ephesus ;  and  fear  fell  on  them 
all.  and  the  name  of  the  Lord  Je- 
sus  was  magnified. 

18  And  many  that  believed 
came,  and  confessed,  and  shewed 
their  deeds. 

19  Many  of  them  also  which 
used  curious  arts  brought  their 
books  together,  and  burned  them 
before  all  men  :  and  they  counted 
the  price  of  them,  and  found  it 
fifty  thousand  pieces  of  silver. 

20  So  mightily  grew  the  word 
of  God  and  prevailed. 

21  ®T  After  these  things  were 
ended,  Paul  purposed  in  the 
spirit,  when  he  had  passed  through 
Macedonia  and  Achaia,  to  go  to 
Jerusalem,  saying,  After  I  have 
been  there,  I  must  also  see  Rome. 

22  So  he  sent  into  Macedonia 
two  of  them  that  ministered  unto 
him,  Timotheus  and  Erastus  ;  but 

outer  garments  torn  off.     The  word  is 

often  thus  used. 19.  Brought  their 

books  together.  Ephesus  was  a  celebra- 
ted centre  of  magical  practice,  and  the 
charms  used  upon  the  bodies  in  the  form 
of  bits  of  written  parchment  were  called 
"Ephesian    writings."     Fifty  thousand 

pieces  of  silver  =  about  $10,000. 

21.  Macedonia.      See   chapter   xvi.    9. 

Achaia.     See  chapter  xviii.  1. 22. 

Timotheus.      See  chapter  xvi.    1. 


284 


THE  ACTS. 


he  himself  stayed  in  Asia  for  a 
season. 

23  And  the  same  time  there 
arose  no  small  stir  about  that 
way. 

24  For  a  certain  man  named 
Demetrius,  a  silversmith,  which 
made  silver  shrines  for  Diana, 
brought  no  small  gain  unto  the 
craftsmen ; 

25  Whom  he  called  together 
with  the  workmen  of  like  occu- 
pation, and  said,  Sirs,  ye  know 
that  by  this  craft  we  have  our 
wealth. 

26  Moreover  ye  see  and  hear, 
that  not  alone  at  Ephesus,  but 
almost  throughout  all  Asia,  this 
Paul  hath  persuaded  and  turned 
away  much  people,  saying  that 
they  be  no  gods,  which  are  made 
with  hands  : 

27  So  that  not  only  this  our 
craft  is  in  danger  to  be  set  at 
nought ;  but  also  that  the  temple 
of  the  great  goddess  Diana  should 
be  despised,  and  her  magnificence 
should  be  destroyed,  whom  all 
Asia  and  the  world  worshippeth. 

Erastus.  Perhaps  the  same  who  was 
chamberlain  of  the  city  of  Corinth  after- 
ward.    See  Rom.  xvi.  23  and  2  Tim.  iv. 

20. 23.  About  that  way  of  religion. 

See  ver.  9. 24.  Shrines  for  Diana. 

"Shrines  of  Diana,"  or  Artemis,  who 
differed  much  from  the  Roman  Diana  and 
from  the  Grecian  Artemis.  She  was  an 
Oriental  deity,  represented  in  the  crude, 
ungraceful  proportions  of  Oriental  taste. 
Her .  principal  peculiarity  was  her  large 
supply  of  breasts.  These  shrines  were, 
probably,  little  portable  temples  to  be 
carried  in  procession  or  put  up  in  private 

houses 29.     Gaius.       The    Greek 

form  of  the  Roman  "  Cams."  There  was 
another  Gaius  who  was  a  companion  of 
Paul.  That  one  was  from  Derbe  in 
Lycaonia.     See   chapter   xx.   4.      And 


28  And  when  they  heard  these 
sayings,  they  were  full  of  wrath, 
and  cried  out,  saying,  Great  is 
Diana  of  the  Ephesians. 

29  And  the  whole  city  was  fill- 
ed with  confusion :  and  having 
caught  Gaius  and  Aristarchus, 
men  of  Macedonia,  Paul's  com- 
panions in  travel,  they  rushed 
with  one  accord  into  the  theatre. 

30  And  when  Paul  would  have 
entered  in  unto  the  people,  the 
disciples  suffered  him  not. 

31  And  certain  of  the  chief  of 
Asia,  which  were  his  friends,  sent 
unto  him,  desiring  him  that  he 
would  not  adventure  himself  into 
the  theatre. 

32  Some  therefore  cried  one 
thing,  and  some  another  :  for  the 
assembly  was  confused ;  and  the 
more  part  knew  not  wherefore 
they  were  come  together. 

33  And  they  drew  Alexander 
out  of  the  multitude,  the  Jews 
putting  him  forward.  And  Alex- 
ander beckoned  with  the  hand, 
and  would  have  made  his  defence 
unto  the  people. 

there  seems  to  have  been  a  third  living 
at  Corinth,  with  whom  Paul  lodged  (Rom. 
xvi.  23),  and  whom  Paul  baptized  (1 
Cor.  i.  1 4),  and  who  is,  perhaps,  the  same 
with  "the  well-beloved  Gaius,"  to  whom 
John  writes  his  third  epistle.  Aristar- , 
chics  is  again  mentioned  in  chapter  xx. 
4.  Tlie  theatre,  being  usually  very  large 
and  built  solidly  of  stone,  and  very  ac- 
cessible, was  in  Greek  and  Roman  towns 

a  ready  place  for  a  crowd. 31.   Of 

the  chief  of  Asia.  Literally  "  of  the 
Asiarchs."  These  were  the  superinten- 
dents of  the  religious  celebrations  in  the 
province. 33.  And  they  dreio  Alex- 
ander out  of  the  multitude,  the  Jews 
putting  him  forward.  I  would  agree 
with  those  who  read,  "  And  some  of  the 
multitude  ur^ed  forward  Alexander,  the 


THE  ACTS. 


285 


34  But  when  they  knew  that 
he  was  a  Jew,  all  with  one  voice 
about  the  space  of  two  hours  cried 
out,  Great  is  Diana  of  the  Ephe- 
sians. 

35  And  when  the  townclerk 
had  appeased  the  people,  he  said, 
Ye  men  of  Ephesus,  what  man  is 
there  that  knoweth  not  how  that 
the  city  of  the  Ephesians  is  a  wor- 
shipper of  the  great  goddess  Diana, 
and  of  the  image  which  fell  down 
from  Jupiter  ? 

36  Seeing  then  that  these 
things  cannot  be  spoken  against, 
ye  ought  to  be  quiet,  and  do  noth- 
ing rashly. 

37  For  ye  have  brought  hither 
these  men,  which  are  neither  rob- 
bers of  churches,  nor  yet  blas- 
phemers of  your  goddess. 

38  Wherefore  if  Demetrius, 
and  the  craftsmen  which  are  with 
him,  have  a  matter  against  any 
man,  the  law  is  open,  and  there 
are  deputies :  let  them  implead 
one  another. 

39  But  if  ye  inquire  any  thing 
concerning  other  matters,  it  shall 

Jews  putting  him  forward."  That  is, 
one  Alexander,  a  Jewish  orator,  is  urged 
by  some  well-meaning  members  of  the 
crowd  to  defend  the  Jews  from  blame, 
and  to  throw  it  on  the  Christians ;  and 

in   this  movement  the  Jews  join. 

35.  The  townclerk  was  a  high  officer. 
The  image  which  fell  down  from  Jupiter. 
Supposed  to  be  an  aerolite,  perhaps  in 
its  original  condition,  or  perhaps  carved 
to  represent  a  female.  The  most  famous 
statue  of  Diana  at  Ephesus  was,  however, 

of    wood. 37.     Churches.      Rather 

"temples." 38.    Deputies.      Rather 

"proconsuls." 39.  A  lawfid  assem- 
bly.    Rather,  "  the  regular  assembly." 

XX. — 1.  Macedonia.  See  chapter 
xix.  21. 2.  TJiose  parts,  i.  e.,  Mace- 
donia, including  Philippi,  Thessalonica, 


be  determined  in  a  lawful  assem- 
bly. 

40  For  we  are  in  danger  to  be 
called  in  question  for  this  day's 
uproar,  there  being  no  cause 
whereby  we  may  give  an  account 
of  this  concourse. 

41  And  when  he  had  thus  spo- 
ken, he  dismissed  the  assembly. 

CHAPTER   XX. 

AND  after  the  uproar  was  ceas- 
ed, Paul  called  unto  him  the 
disciples,  and  embraced  them,  and 
departed  for  to  go  into  Macedo- 
nia. 

2  And  when  he  had  gone  over 
those  parts,  and  had  given  them 
much  exhortation,  he  came  into 
Greece, 

3  And  there  abode  three 
months.  And  when  the  Jews 
laid  wait  for  him,  as  he  was  about 
to  sail  into  Syria,  he  purposed  to 
return  through  Macedonia. 

4  And  there  accompanied  him 
into  Asia  Sopater  of  Berea ;  and 
of  the  Thessalonians,  Aristarchus 
and  Secundus ;  and  Gaius  of  Der- 

and  Berea.  See  chapters  xvi.  12  and 
xvii.  14  for  Paul's  first  visit  to  Macedo- 
nia. Greece,  i.  e.,  the  Roman  province 
of  Achaia,  lying   south  of  Macedonia. 

See  chapter  xviii.    1. 3.  And  there 

abode  three  months.  Probably  in  Athens 
and  Corinth.  See  chapter  xvii.  15  and 
chapter  xviii.  18  for  Paul's  first  visit  to 
Greece.  Laid  wait  for  him.  They 
probably  had  prepared  to  embark  with 
him  and  kill  him  on  the  voyage.  Through 
Macedonia,  and  thus  thwart  the  purpose 
of  the  Jews. 4.  Sopater  .  .  .  Aris- 
tarchus and  Secundus.  These,  doubtless, 
joined  Paul  as  he  was  passing  through 

Macedonia  on  his  way  back  to  Asia. 

5.  Us.  Notice  the  first  person.  Luke, 
the  writer,  apparently  joins  Paul  again 
at  Philippi.     See  note  on  chapter  xvii. 


286 


THE  ACTS. 


be,  and  Timotheus ;  and  of  Asia, 
Tychicus  and  Trophimus. 

5  These  going  before  tarried 
for  us  at  Troas. 

6  And  we  sailed  away  from 
Philippi  after  the  days  of  un- 
leavened bread,  and  came  unto 
them  to  Troas  in  five  days ;  where 
we  abode  seven  days. 

7  And  upon  the  first  day  of  the 
week,  when  the  disciples  came  to- 
gether to  break  bread,  Paul 
preached  unto  them,  ready  to  de- 
part on  the  morrow ;  and  contin- 
ued his  speech  until  midnight. 

8  And  there  were  many  lights 
in  the  upper  chamber,  where  they 
were  gathered  together. 

9  And  there  sat  in  a  window  a 
certain  young  man  named  Euty- 
chus,  being  fallen  into  a  deep 
sleep :  and  as  Paul  was  long 
preaching,  he  sunk  down  with 
sleep,  and  fell  down  from  the  third 
loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and 
fell  on  him,  and  embracing  Mm 
said,  Trouble  not  yourselves  ;  for 
his  life  is  in  him. 

11  When    he    therefore     was 

14.     Troas.     See   chapter   xvi.    8. 


6.  The  days  of  unleavened  bread,  i.  e., 
the  Passover  festival.  This  marks  the 
time  as  Spring.  In  Jive  days.  The 
distance  was  only  about  170  miles,  so 

that  the  voyage  was  a  slow  one. 7. 

To  break  bread  in  the  celebration  of  the 

Lord's  supper. 1 3.  Assos  was  on  the 

coast  of  Asia  Minor,  opposite  the  island 
of  Lesbos.  Paul's  walk  from  Troas  to 
Assos  was  a  walk  of  25  miles,  while  the 
ship  with  his  companions  had  to  sail 
nearly  twice  that  distance  around  the  pro- 
jecting shore  to  reach  the  same  place. 

14.  Mitylene  was  about  30  miles  south 
of  Assos,  on  the  island  of  Lesbos. 

1 5.  Chios,  on  the  island  of  Chios  (now 
Scio),  was  some  60  miles  south  of  Mity- 


come  up  again,  and  had  broken 
bread,  and  eaten,  and  talked  a  long 
while,-  even  till  break  of  day,  so 
he  departed. 

12  And  they  brought  the 
young  man  alive,  and  were  not  a 
little  comforted. 

13  If  And  we  went  before  to 
ship,  and  sailed  unto  Assos,  there 
intending  to  take  in  Paul :  for  so 
had  he  appointed,  minding  himself 
to  go  afoot. 

14  And  when  he  met  with  us 
at  Assos,  we  took  him  in,  and 
came  to  Mitylene. 

15  And  we  sailed  thence,- and 
came  the  next  day  over  against 
Chios  ;  and  the  next  day  we  arri- 
ved at  Samos,  and  tarried  at 
Trogyllium ;  and  the  next  day  we 
came  to  Miletus. 

16  For  Paul  had  determined  to 
sail  by  Ephesus,  because  he  would 
not  spend  the  time  in  Asia  :  for  he 
hasted,  if  it  were  possible  for  him, 
to  be  at  Jerusalem  the  day  of 
Pentecost. 

17  %  And  from  Miletus  he  sent 
to  Ephesus,  and  called  the  elders 
of  the  church. 

lene.  Samos,  on  the  island  of  Samos, 
was  TO  or  80  miles  farther  down  the 
coast  of  Asia  Minor  than  Chios.  Tro- 
gyllium was  the  promontory  of  Mount 
Mycale  on  the  main  land  opposite  Samos. 
Miletus  was  20  miles  southeast  of  Tro- 
gyllium, near  the  mouth  of  the  Maeander. 
It  was  one  of  the  most  powerful,  wealthy, 

and  celebrated  cities  of  Asia  Minor. 

16.  Ephesus  was  30  miles  north  of 
Miletus,  and  Paul's  vessel  in  going  from 
Chios  to  Samos  had  passed  the  headlands 
of  the  bay  of  Ephesus,  at  a  distance  of 
15  or  20  miles  from  the  city.  He  hasted 
.  .  .  to  be  at  Jerusalem  the  day  of  Pente- 
cost. Pentecost  was  fifty  days  after  the 
Sunday  of  Passover-week.  Paul's  time 
on  this  voyage  may  be  thus  divided : 


THE  ACTS. 


287 


18  And  when  they  were  come 
to  him,  he  said  unto  them,  Ye 
know,  from  the  first  day  that  I 
came  into  Asia,  after  what  man- 
ner I  have  been  with  you  at  all 
seasons, 

19  Serving  the  Lord  with  all 
humility  of  mind,  and  with  many 
tears,  and  temptations,  which  be- 
fell me  by  the  lying  in  wait  of  the 
Jews : 

20  And  how  I  kept  back  noth- 
ing that  was  profitable  unto  you, 
but  have  shewed  you,  and  have 
taught  you  publicly,  and  from 
house  to  house, 

21  Testifying  both  to  the  Jews,  i 
and  also  to  the  Greeks,  repentance  ■ 
toward  God,  and  faith  toward  our  | 
Lord  Jesus  Christ. 

22  And  now,  behold,  I  go 
bound  in  the  spirit  unto  Jerusa- 
lem, not  knowing  the  things  that 
shall  befall  me  there  : 

23  Save  that  the  Holy  Ghost 
witnesseth  in  every  city,  saying 
that  bonds  and  afflictions  abide  me. 
*  2-4  But  none  of  these  things 
move  me,  neither  count  I  my  life 
dear  unto  myself,  so  that  I  might 
finish  my  course  with  joy,  and  the 
ministry,  which  I  have  received  of 


Philippi  to  Troas 

At  Troas 

To  Assos 

To  Mitylene 

To  Chios 

To  Trogyllium 

To  Miletus 

At  Miletus 

To  Coos 

To  Rhodes 

To  Patara 

To  Tvre 

At  Tyre 

To  Ptolemais 

At  Ptolemais 

To  Cesarea 

At  Cesarea 

To  Jerusalem 


4  days. 
7    " 
1  day. 
1  " 
1  " 
1  " 
1  " 

4  days. 
1  day. 
1  " 

1  " 

5  days. 
7    " 

1  day. 
1   " 
1   " 
7  days. 
3    " 


Total      43  days. 


the  Lord  Jesus,  to  testify  the  gos- 
pel of  the  grace  of  God. 

25  And  now,  behold,  I  know 
that  ye  all,  among  whom  I  have 
gone  preaching  the  kingdom  of 
God,  shall  see  my  face  no  more. 

26  Wherefore  I  take  you  to 
record  this  day,  that  I  am  pure 
from  the  blood  of  all  men. 

27  For  I  have  not  shunned  to 
declare  unto  you  all  the  counsel  of 
God. 

28  1"  Take  heed  therefore  unto 
yourselves,  and  to  all  the  flock, 
over  the  which  the  Holy  Ghost 
hath  made  you  overseers,  to  feed 
the  church  of  God,  which  he  hath 
purchased  with  his  own  blood. 

29  For  I  know  this,  that  after 
my  departing  shall  grievous  wolves 
enter  in  among  you,  not  sparing 
the  flock. 

30  Also  of  your  own  selves 
shall  men  arise,  speaking  perverse 
things,  to  draw  away  disciples  af- 
ter them. 

31  Therefore  watch,  and  re- 
member, that  by  the  space  of  three 
years  I  ceased  not  to  warn  every 
one  night  and  day  with  tears. 

32  And  now,  brethren,  I  com- 
mend you  to  God,  and  to  the  word 

This  would  bring  Paul  to  Jerusalem  just 
in  time  for  Pentecost.  The  distance  he 
had  travelled  from  Philippi  to  Jerusalem 
was  about  one  thousand  miles  in  a 
straight  line,  and  probably  fifteen  hun- 
dred  by  the  course  he  took. 18. 

Asia,  i.  e.,  the  Roman  province  of  Asia, 
comprising  only  a  part  of  Asia  Minor. 

19.  Temptations.     Rather  "trials." 

23.  The    Holy    Ghost    witnesseth. 

Probably  by  prophets,  as  Agabus  (chap- 
ter xxi.  10,  11). 28.  Overseers.  Lit- 
erally "bishops." 31.  By  the  space 

of  three  years.  See  chapter  xix.  8, 
10,  22. 


288 


THE  ACTS. 


of  his  grace,  "which  is  able  to  build 
you  up,  and  to  give  you  an  inheri- 
tance among  all  them  which  are 
sanctified. 

33  I  have  coveted  no  man's 
silver,  or  gold,  or  apparel. 

34  Yea,  ye  yourselves  know, 
that  these  hands  have  ministered 
unto  my  necessities,  and  to  them 
that  were  with  me. 

35  I  have  shewed  you  all 
things,  how  that  so  labouring  ye 
ought  to  support  the  weak,  and  to 
remember  the  words  of  the  Lord 
Jesus,  how  he  said,  It  is  more 
blessed  to  give  than  to  receive. 

36  T  And  when  he  had  thus 
spoken,  he  kneeled  down,  and 
prayed  with  them  all. 

37  And  they  all  wept  sore,  and 
fell  on  Paul's  neck,  and  kissed 
him, 

38  Sorrowing  most  of  all  for 
the  words  "which  he  spake,  that 
they  should  see  his  face  no  more. 
And  they  accompanied  him  unto 
the  ship. 

'  "  »  .....  ■ .  . . 

XXI. — 1.  Had  launched.  Rather, 
"  had  put  out  to  sea."  Coos  or  Cos  was 
a  town  on  the  large  island  of  the  same 
name,  about  50  miles  south  of  Miletus. 
Rhodes,  on  the  large  island  of  Rhodes,  is 
70  miles  southeast  of  Cos.  The  distance 
is  more  by  a  ship's  route,  as  the  long 
Cnidian  peninsula  has  to  be  doubled. 
This  peninsula  is  the  extreme  south- 
western point  of  Asia  Minor.  After 
doubling  it  Paul's  course  was  eastward 
to  Rhodes.  Patara  is  10  miles  east  of 
Rhodes,  on  the  shore  of  Asia  Minor.  It 
was  an  old  and  celebrated  place,  with  a 

fine  harbour. 2.  Paul  leaves  the  ship 

he  had  entered  at  Philippi,  and  finds 
another  in  the  prominent  port  of  Pa- 
tara, bound  to  Tyre,  the  chief  city  of 
Phoenicia.  The  distance  from  Patara  to 
Tyre  was  about  450  miles  southeast.  A 
straight  line  from  one  to  the  other  would 


CHAPTER  XXI. 

AND  it  came  to  pass,  that  after 
we  were  gotten  from  them, 
and  had  launched,  we  came  with 
a  straight  course  unto  Coos,  and 
the  day  following  unto  Rhodes, 
and  from  thence  unto  Patara : 

2  And  finding  a  ship  sailing 
over  unto  Phenicia,  we  went 
aboard,  and  set  forth. 

3  Now  when  we  had  discovered 
Cyprus,  we  left  it  on  the  left  hand, 
and  sailed  into  Syria,  and  landed 
at  Tyre  :  fcr  there  the  ship  was  to 
unlade  her  burden. 

4  And  finding  disciples,  we  tar- 
ried there  seven  days  :  who  said  to 
Paul  through  the  Spirit,  that  he 
should  not  go  up  to  Jerusalem. 

5  And  when  we  had  accom- 
plished those  days,  we  departed 
and  went  our  way ;  and  they  all 
brought  us  on  our  way,  with  wives 
and  children,  till  ive  were  out  of 
the  city :  and  we  kneeled  down 
on  the  shore,  and  prayed. 

6  And  when  we  had  taken  our 

just  graze  the  southwest  corner  of  the 
island  of  Cyprus,  and  as  the  vessel  (see 
next  verse)  kept  along  that  corner,  we 
may  suppose  that  it  had  a  fair  wind.  If 
so,  four  or  five  days  would  be  ample  to 

allow  for  the  trip  across. 3.  Syria, 

of  which  Phoenicia  was  a  division. 4. 

Finding  disciples.  Rather  "  finding  the 
disciples."  Who  said  to  Paul  through 
the  Spirit,  that  he  should  not  go,  i.  e., 
who,  under  the  miraculous  power  of  fore- 
seeing the  future  in  special  cases  given 
by  the  Spirit,  foresaw  Paul's  danger,  and 

begged  him  not    to   go. 6.    Ship. 

Literally  "  the  ship."  Perhaps  the  same 
which  brought  Paul  from  Patara,  and 
had  now  completed  the  discharge  of  her 

cargo   at   Tyre. 7.    Ptolemais,    the 

more  ancient  Ako  and  the  modern  St. 

Jean  d'Acre,   is   about   25  miles  south 

1  of  Tvre.      Our   course.      Rather    "  the 


THE  ACTS. 


289 


leave  one  of  another,  we  took  ship; 
and  they  returned  home  again. 

7  And  when  we  had  finished 
our  course  from  Tyre,  we  came  to 
Ptolemais,  and  saluted  the  breth- 
ren, and  abode  with  them  one  day. 

8  And  the  next  day  we  that 
were  of  Paul's  company  departed, 
and  came  unto  Cesarea;  and  we 
entered  into  the  house  of  Philip 
the  evangelist,  which  was  one  of 
the  seven ;  and  abode  with  him. 

9  And  the  same  man  had  four 
daughters,  virgins,  which  did  pro- 
phesy. 

10  And  as  we  tarried  there 
many  days,  there  came  down  from 
Judea  a  certain  prophet,  named 
Agabus. 

11  And  when  he  was  come  un- 
to us,  he  took  Paul's  girdle,  and 
bound  his  own  hands  and  feet,  and 
said,  Thus  saith  the  Holy  Ghost, 
So  shall  the  Jews  at  Jerusalem 
bind  the  man  that  owneth  this 
girdle,  and  shall  deliver  him  into 
the  hands  of  the  Gentiles. 

12  And  when  we  heard  these 
things,  both  we,  and  they  of  that 
place,  besought  him  not  to  go  up 
to  Jerusalem. 

13  Then  Paul  answered,  What 
mean  ye  to  weep  and  to  break 
mine  heart  ?  for  I  am  ready  not 
to  be  bound  only,  but  also  to  die 
at  Jerusalem  for  the  name  of  the 
Lord  Jesus. 

voyage." 8.  Departed  by  land.     For 

Paul's  company  evidently  here  separated 
from  the  others,  as  the  words  show,  and 
the  voyage  is  said  to  be  ended  in  the 
7th  verse.  Cesarea  was  by  land  about 
40  miles  south  of  Ptolemais,  around  the 
brow  of  Carmel.  Philip  the  evangel- 
ist. The  same  who  had  preached  to  the 
eunuch.    See  chaps,  vi.  5  and  viii,  5-40. 

13 


14  And  when  he  would  not  be 
persuaded,  we  ceased,  saying,  The 
will  of  the  Lord  be  done. 

15  And  after  those  days  we 
took  up  our  carriages,  and  went 
up  to  Jerusalem. 

16  There  went  with  us  also 
certain  of  the  disciples  of  Cesarea, 
and  brought  with  them  one  Mna- 
son  of  Cyprus,  an  old  disciple, 
with  whom  we  should  lodge. 

17  And  when  we  were  come  to 
Jerusalem,  the  brethren  received 
us  gladly. 

18  And  the  day  following  Paul 
went  in  with  us  unto  James ;  and 
all  the  elders  were  present. 

19  And  when  he  had  saluted 
them,  he  declared  particularly 
what  things  God  had  wrought 
among  the  Gentiles  by  his  minis- 
try. 

20  And  when  they  heard  it, 
they  glorified  the.  Lord,  and  said 
unto  him,  Thou  seest,  brother, 
how  many  thousands  of  Jews  there 
are  which  believe ;  and  they  are 
all  zealous  of  the  law  : 

21  And  they  are  informed  of 
thee,  that  thou  teachest  all  the 
Jews  which  are  among  the  Gen- 
tiles to  forsake  Moses,  saying  that 
they  ought  not  to  circumcise  their 
children,  neither  to  walk  after  the 
customs. 

22  What  is  it  therefore?  the 
multitude  must  needs   come   to- 

9.  Prophesy,  i.  e.,  speak  under  di- 
vine inspiration. 10.  Down,  i.  e.,  to 

the  sea-coast.  Judea.  Cesarea,  although 
a  port  of  Jerusalem,  was  north  of  Judea 

proper.   Agabus.    See  chap.  xi.  28. 

12.  Comp,  ver,  4. 15.   We  took  up 

our  carriages.  Rather,  "  we  packed  up 
our  baggage." 18.  James,  the  apos- 
tle and  author  of  the  epistle,  the  son 


290 


THE  ACTS. 


gether :  for  they  will  hear  that 
thou  art  come. 

23  Do  therefore  this  that  we 
say  to  thee :  We  have  four  men 
which  have  a  vow  on  them ; 

24  Them  take,  and  purify  thy- 
self with  them,  and  he  at  charges 
with  them,  that  they  may  shave 
their  heads :  and  all  may  know 
that  those  things,  whereof  they 
were  informed  concerning  thee, 
are  nothing ;  but  that  thou  thyself 
also  walkest  orderly,  and  keepest 
the  law. 

25  As  touching  the  Gentiles 
which  believe,  we  have  written 
and  concluded  that  they  observe 
no  such  thing,  save  only  that  they 
keep  themselves  from  things  offer- 
ed to  idols,  and  from  blood,  and 
from  strangled,  and  from  fornica- 
tion. 

26  Then  Paul  took  the  men, 
and  the  next  day  purifying  him- 
self with  them  entered  into  the 
temple,  to  signify  the  accomplish- 
ment of  the  days  of  purification, 
until  that  an  offering  should  be 
offered  for  every  one  of  them. 

of  Alpheus  and  cousin  (by  flesh)  of 
our  Lord,  seems  to  have  been  chief  of 
the  apostles  in  influence  at  Jerusalem. 
Paul's  third  missionary  journey  had  prob- 
ably occupied  parts  of  the  years  53,  54, 

55,   56,  and   57. 23.   Do   therefore 

this.  This  seems  to  have  been  one  of 
those  acts  of  expediency,  to  save  the 
wounding  of  others'  consciences,  and  the 
consequent  loss  of  influence,  which  the 
Christian  is  often  obliged  in  Christian 
charity  to  do.  Paul's  circumcision  of 
Timothy  was  of  a  like  nature.    See  chap. 

xvi.  3. 24.  Be  at  charges  with  them, 

i.  e.,  pay  the  expense  for  the  sacrifice 
necessary  when  the  Nazarite's  head  was 
shaved  at  the  conclusion  of  his  vow.  See 
Num.  vi.  14,  15.  Paul  did  not  make  a 
vow  with  them,  but  joined  with  them  as 


27  And  when  the  seven  days 
were  almost  ended,  the  Jews 
which  were  of  Asia,  when  they 
saw  him  in  the  temple,  stirred  up 
all  the  people,  and  laid  hands  on 
him, 

28  Crying  out,  Men  of  Israel, 
help  :  This  is  the  man,  that  teach- 
eth  all  men  every  where  against 
the  people,  and  the  law,  and  this 
place :  and  further  brought  Greeks 
also  into  the  temple,  and  hath 
polluted  this  holy  place. 

29  (For  they  had  seen  before 
with  him  in  the  city  Trophimus 
an  Ephesian,  whom  they  supposed 
that  Paul  had  brought  into  the 
temple.) 

30  And  all  the  city  was  moved, 
and  the  people  ran  together :  and 
they  took  Paul,  and  drew  him  out 
of  the  temple  :  and  forthwith  the 
doors  were  shut. 

31  And  as  they  went  about  to 
kill  him,  tidings  came  unto  the 
chief  captain  of  the  band,  that  all 
Jerusalem  was  in  an  uproar  : 

32  Who  immediately  took  sol- 
diers and  centurions,  and  ran  down 

an  attache,  which  was  a  custom  with  the 
Jews.  Those  things,  whereof  they  were 
informed  concerning  thee.  See  ver.  21. 
Those  reports  were  false,  for  Paul  had 
not  (nor  had  the  other  apostles)  com- 
manded Jews  to  forsake  the  ceremonial 
law,  although,  doubtless,  he  had  permit- 
ted it  in  those  Jewish  Christians  who  de- 
sired it  in  view  of  its  completed  office. 

26.  To  signify  to  the  priests. 

27.  TJie  seven  days  from  the  day  in 
which  Paul  had  notified  the  priests. 
The  Jews  which  were  of  Asia.  These 
Jews  from  Asia  Minor  were  attending 

the  Pentecost. 29.  Trophimus.   See 

chap.  xx.  4. 31.  TJie  chief  captain 

of  the  band.  The  commander  of  the 
Roman  cohort  in  garrison  at  Jerusalem. 
The  riot  was  evidently  of  large  propor- 


THE  ACTS 


291 


unto  them :  and  when  they  saw 
the  chief  captain  and  the  soldiers, 
they  left  beating  of  Paul. 

33  Then  the  chief  captain  came 
near,  and  took  him,  and  command- 
ed him  to  be  bound  with  two 
chains;  and  demanded  who  he 
was,  and  what  he  had  done. 

34  And  some  cried  one  thing, 
some  another,  among  the  multi- 
tude :  and  when  he  could  not 
know  the  certainty  for  the  tumult, 
he  commanded  him  to  be  carried 
into  the  castle. 

35  And  when  he  came  upon 
the  stairs,  so  it  was,  that  he  was 
borne  of  the  soldiers  for  the  vio- 
lence of  the  people. 

36  For  the  multitude  of  the 
people  followed  after,  crying, 
Away  with  him. 

37  And  as  Paul  was  to  be  led 
into  the  castle,  he  said  unto  the 
chief  captain,  May  I  speak  unto 
thee  ?  Who  said,  Canst  thou 
speak  Greek  ? 

38  Art  not  thou  that  Egyptian, 

—32.  Ran  down  from  the  high 


tions.- 

tower  of  Antonia,  where   the   garrison 

wa3  stationed.     It  was  a  little  north  of 

the  temple,  and  commanded  it. 33. 

With  two  chains.  Perhaps  to  two  sol- 
diers. See  chap.  xii.  6.  The  commander 
evidently  believed  Paul  to  be  guilty  of 

some  high  crime.    (Seever.  38.) 34. 

Tlie  castle  of  Antonia.     See  on  ver.  32. 

35.  The  stairs  from  the  city-street 

up  to  the  castle. 38.  Art  not  thou 

that  Egyptian  ?  Rather,  "  Art  thou  not, 
then,  that  Egyptian  ?  "  The  commander 
had  thought  that  Paul  was  that  Egyp- 
tian. TJtat  Egyptian.  This  was  one  of 
the  many  deceivers  whom  Josephus  re- 
fers to  as  persuading  the  Jews  to  follow 
them  into  the  country.  Josephus  (Ant. 
20.  8.  6)  says  that  this  one  (a  Jew  from 
Egypt)  gave  out  that  he  was  a  prophet, 
and  persuaded  the  people  to  go  with 
him  to  the  Mount  of  Olives,  promising 


which  before  these  days  madest 
an  uproar,  and  leddest  out  into 
the  wilderness  four  thousand  men 
that  were  murderers  ? 

39  But  Paul  said,  I  am  a  man 
which  am  a  Jew  of  Tarsus,  a  city 
in  Cilicia,  a  citizen  of  no  mean 
city:  and,  I  beseech  thee,  suffer 
me  to  speak  unto  the  people. 

40  And  when  he  had  given 
him  license,  Paul  stood  on  the 
stairs,  and  beckoned  with  the  hand 
unto  the  people.  And  when  there 
was  made  a  great  silence,  he  spake 
unto  them  in  the  Hebrew  tongue, 
saying, 

CHAPTER  XXII. 

MEN,    brethren,    and    fathers, 
hear  ye  my  defence  which  I 
malie  now  unto  you. 

2  (And  when  they  heard  that 
he  spake  in  the  Hebrew  tongue  to 
them,  they  kept  the  more  silence : 
and  he  saith,) 

3  I  am  verily  a  man  which  am 
a  Jew,  born  in  Tarsus,  a  city  in 

them  that  the  walls  of  the  city  would 
then  fall  down  for  them.  Felix  routed 
them,  killing  400  and  taking  200  pris- 
oners, but  the  Egyptian  leader  escaped. 
In  the  "Wars,"  2.  13.  5,  Josephus  says 
that  this  Egyptian  led  his  men  from  the 
desert,  and  not  from  Jerusalem,  to  the 
Mount  of  Olives,  and  gives  their  number 
as  30,000,  which',  doubtless,  is  a  mistake 
in  transcription  for  3,000.  As  the  event 
was  fresh  in  the  minds  of  the  people,  it 
was  natural  for  Claudius  Lysias,  the  com- 
mander (chap,  xxiii.  26),  to  suppose  that 
Paul  was  the  same  deceiver  creating  this 
riot  in  Jerusalem.     Murderers.    Sicarii, 

or  assassins. 39.  I  am  a  man  which 

am  a  Jew  of  Tarsus,  a  city  in  Cilicia. 
Better,  "lama  Jew  of  Tarsus  in  Cili- 


cia. 


XXII.— 1.  See  chap.vii.  2. 3.  A 

man  which  am  a  Jew,  <kc.    See  chap. 
xxi.  39.     Gamaliel.    See  chap,  v    34. 


«P 


292 


THE  ACTS. 


Cilicia,  yet  brought  up  in  this  city 
at  the  feet  of  Gamaliel,  and  taught 
according  to  the  perfect  manner  of 
the  law  of  the  fathers,  and  was 
zealous  toward  God,  as  ye  all  are 
this  day. 

4  And  I  persecuted  this  way 
unto  the  death,  binding  and  de- 
livering into  prisons  both  men  and 
women. 

5  As  also  the  high  priest  doth 
bear  me  witness,  and  all  the  estate 
of  the  elders :  from  whom  also  I 
received  letters  unto  the  brethren, 
and  went  to  Damascus,  to  bring 
them  which  were  there  bound 
unto  Jerusalem,  for  to  be  pun- 
ished. 

6  And  it  came  to  pass,  that,  as 
I  made  my  journey,  and  was  come 
nigh  unto  Damascus  about  noon, 
suddenly  there  shone  from  heaven 
a  great  light  round  about  me. 

7  And  I  fell  unto  the  ground, 
and  heard  a  voice  saying  unto  me, 
Saul,  Saul,  why  persecutest  thou 
me  ? 

8  And  I  answered,  Who  art 
thou,  Lord  ?  And  he  said  unto 
me,  I  am  Jesus  of  Nazareth,  whom 
thou  persecutest. 

9  And  they  that  were  with  me 
saw  indeed  the  light,  and  were 
afraid ;  but  they  heard  not  the 
voice  of  him  that  spake  to  me. 

10  And  I  said,   What  shall  I 

Perfect  manner.      Rather  "  strictness." 

4.   This  way.     See  chap.  xix.  9. 

5.  All  the  estate  of  the  elders.  Literally, 
"  all  the  presbytery,"  or  "  all  the  elder- 
ship."     Unto  the  brethren,  i.  e.,  unto 

their  brethren,   the  strict   Jews. 9. 

Heard  not  the  voice.  See  chap.  ix.  7. 
For  this  narrative,  see  chaps,  ix.  1-20 

and   xxvi.    10-20. 12.   Ananias,   a* 

devout  man  according  to  the  law.     He 


do,  Lord  ?  And  the  Lord  said 
unto  me,  Arise,  and  go  into  Da- 
mascus ;  and  there  it  shall  be  told 
thee  of  all  things  which  are  ap- 
pointed for  thee  to  do. 

11  And  when  I  could  not  see 
for  the  glory  of  that  light,  being 
led  by  the  hand  of  them  that 
were  with  me,  I  came  into  Damas- 
cus. 

12  And  one  Ananias,  a  devout 
man  according  to  the  law,  having 
a  good  report  of  all  the  Jews 
which  dwelt  there, 

13  Came  unto  me,  and  stood, 
and  said  unto  me,  Brother  Saul, 
receive  thy  sight.  And  the  same 
hour  I  looked  up  upon  him. 

14  And  he  said,  The  God  of 
our  fathers  hath  chosen  thee,  that 
thou  shouldest  know  his  will,  and 
see  that  Just  One,  and  shouldest 
hear  the  voice  of  his  mouth. 

15  For  thou  shalt  be  his  wit- 
ness unto  all  men  of  what  thou 
hast  seen  and  heard. 

16  And  now  why  tarriest  thou  ? 
arise,  and  be  baptized,  and  wash 
away  thy  sins,  calling  on  the  name 
of  the  Lord. 

17  And  it  came  to  pass,  that, 
when  I  was  come  again  to  Jeru- 
salem, even  while  I  prayed  in  the 
temple,  I  was  in  a  trance ; 

18  And  saw  him  saying  unto 
me,    Make   haste,    and   get   thee 

was  a  Christian,  too.     See  chap.  ix.  10. 

14.  That  Just  One.     Rather  "the 

Just  One"  =  Jesus. 16.   Wash  away 

thy  sins  through  faith  in  Christ,  of  which 

thy  baptism  will  be  the  token. 19, 

20.  These  words  Paul  uses  as  an  ex- 
postulation to  God  against  going,  repre- 
senting his  case  as  most  fitting  in  his 
opinion  to  plant  conviction  in  the  minds 
of  the  Jews. 22.  Mention  of  the 


THE  ACTS. 


293 


quickly  out  of  Jerusalem  :  for 
they  will  not  receive  thy  testi- 
mony concerning  me. 

19  And  I  said,  Lord,  they 
know  that  I  imprisoned  and  beat 
in  every  synagogue  them  that  be- 
lieved on  thee : 

20  And  when  the  blood  of  thy 
martyr  Stephen  was  shed,  I  also 
was  standing  by,  and  consenting 
unto  his  death,  and  kept  the  rai- 
ment of  them  that  slew  him. 

21  And  he  said  unto  me,  De- 
part :  for  I  will  send  thee  far 
hence  unto  the  Gentiles. 

22  And  they  gave  him  audi- 
ence unto  this  word,  and  then  lift- 
ed up  their  voices,  and  said,  Away 
with  such  a  fellow  from  the  earth  : 
for  it  is  not  fit  that  he  should  live. 

23  And  as  they  cried  out,  and 
cast  off  their  clothes,  and  threw 
dust  into  the  air, 

24  The  chief  captain  command- 
ed him  to  be  brought  into  the  cas- 
tle, and  bade  that  he  should  be 
examined  by  scourging;  that  he 
might  know  wherefore  they  cried 
so  against  him. 

25  And  as  they  bound  him 
with  thongs,  Paul  said  unto  the 
centurion  that  stood  by,  Is  it  law- 
ful for  you  to  scourge  a  man  that 
is  a  Roman,  and  uncondemned  ? 

Gentiles  as  sharers  with  the  Jews  in 
God's  merciful  dispensations  always  stir- 
red up  the  Jewish  jealousy. 24.  The 

chief  captain.  See  chap.  xxi.  31.  By 
scourging,  which  (as  well  as  any  other 
torture)  was  forbidden  to  a  Roman  citi- 
zen before  conviction. 25.  See  chap. 

x.  1. 29.  Because  he  had  bound  him 

for  scourging.  Binding  in  prison  for 
safety  would  not  have  interfered  with 
Paul's  rights  of  citizenship,  but  binding 
for  scourging  was  an  infraction  of  his 
privilege. 30.  Brought  Paul  down 


26  "When  the  centurion  heard 
that,  he  went  and  told  the  chief 
captain,  saying,  Take  heed  what 
thou  doest ;  for  this  man  is  a  Ro- 
man. 

27  Then  the  chief  captain 
came,  and  said  unto  him,  Tell  me, 
art  thou  a  Roman  ?  He  said,  Yea. 

28  And  the  chief  captain  an- 
swered, With  a  great  sum  obtain- 
ed I  this  freedom.  And  Paul  said, 
But  I  yrasfree  born. 

29  Then  straightway  they  de- 
parted from  him  which  should 
have  examined  him  :  and  the  chief 
captain  also  was  afraid,  after  he 
knew  that  he  was  a  Roman,  and 
because  he  had  bound  him. 

30  On  the  morrow,  because  he 
would  have  known  the  certainty 
wherefore  he  was  accused  of  the 
Jews,  he  loosed  him  from  his 
bands,  and  commanded  the  chief 
priests  and  all  their  council  to 
appear,  and  brought  Paul  down, 
and  set  him  before  them. 

CHAPTER  XXIII. 

AND  Paul,  earnestly  beholding 
the  council,  said,  Men  and 
brethren,  I  have  lived  in  all  good 
conscience  before  God  until  this 
day. 

2  And  the  high  priest  Ananias 

from  the  castle  to  some  building  near 
the  temple  whither  it  would  be  allow- 
ed the  Roman  soldiers  to  go  as  Paul's 
guard.     See  chap,  xxiii.  10. 

XXIII. — 1.  Men  and  brethren.  Lit- 
erally, " brother-men," i.  e.,  "brethren" 
simply.  In  all  good  conscience.  Xot 
absolutely  in  all  respects — Paul  would 
have  been  the  last  to  say  that ;  but  in 
the  matters  regarding  which  the  Jews 

had  any  issue  with  him. 2.  27te  high 

priest  Ananias  was  the  son  of  Nebedac- 
us,  and  had  been  made  high  priest  in 


294 


THE  ACTS. 


commanded  them  that  stood  by 
him  to  smite  him  on  the  mouth. 

3  Then  said  Paul  unto  him, 
God  shall  smite  thee,  thou  whited 
wall :  for  sittest  thou  to  judge  me 
after  the  law,  and  commandest  me 
to  be  smitten  contrary  to  the  law  ? 

4  And  they  that  stood  by  said, 
Revilest  thou  God's  high  priest  ? 

5  Then  said  Paul,  I  wist  not, 
brethren,  that  he  was  the  high 
priest  :  for  it  is  written,  Thou 
shalt  not  speak  evil  of  the  ruler 
of  thy  people. 

G  But  when  Paul  perceived 
that  the  one  part  were  Sadducees, 
and  the  other  Pharisees,  he  cried 
out  in  the  council,  Men  and  breth- 
ren, I  am  a  Pharisee,  the  son  of  a 
Pharisee  :  of  the  hope  and  resur- 
rection of  the  dead  I  am  called  in 
question. 

7  And  when  he  had  so  said, 
there  arose  a  dissension  between 

the  year  47.  Paul  appeared  before  him 
probably  in  the  year  57.  But  at  that 
time  (according  to  Josephus)  he  was  not 
high  priest,  Jonathan  then  holding  the 
office.  (Jos.  Ant.  20.  8.  5.)  For  Ana- 
nias had  been  sent  to  Rome  in  chains 
by  Cumanus,  the  predecessor  of  Felix, 
and,  having  been  acquitted  of  the  charge 
made  against  him,  had  returned  to  Judea, 
but,  it  would  seem  from  Josephus,  did 
not  regain  his  office.  Perhaps,  after 
Jonathan  was  murdered  by  Felix,  and 
before  Agrippa  of  Chalcis  (in  whom  the 
appointing  power  resided)  had  time  to 
appoint  his  successor  Ishmael,  Felix 
irregularly  allowed  Ananias  to  hold  the 
place.  That  would  account  for  Paul's 
remark  in  ver.  5,  Ananias  being  no  high 
priest,  but  an  usurper.  (See  Joseph. 
Ant.  lib.  20.)  To  smite  him  on  the 
mouth  for  his  forwardness  and  presump- 
tion in  thus  speaking  in  self-justification 
before  his  accusers.  Paul  evidently  did 
not  treat  this  council  with  the  respect 
he  would  have  treated  a  legitimate  san- 


the  Pharisees  and  the  Sadducees : 
and  the  multitude  was  divided. 

8  For  the  Sadducees  say  that 
there  is  no  resurrection,  neither 
angel,  nor  spirit :  but  the  Phari- 
sees confess  both. 

9  And  there  arose  a  great  cry : 
and  the  scribes  that  were  of  the 
Pharisees'  part  arose,  and  strove, 
saying,  "We  find  no  evil  in  this 
man :  but  if  a  spirit  or  an  angel 
hath  spoken  to  him,  let  us  not 
fight  against  God. 

10  And  when  there  arose  a 
great  dissension,  the  chief  captain, 
fearing  lest  Paul  should  have  been 
pulled  in  pieces  of  them,  com- 
manded the  soldiers  to  go  down, 
and  to  take  him  by  force  from 
among  them,  and  to  bring  him  in- 
to the  castle. 

11  And  the  night  following  the 
Lord  stood  by  him,  and  said,  Be 
of  good  cheer,  Paul :  for  as  thou 

hedrim. 3.  Whited  wall,  i.  e.,  hypo- 
crite, as  walls  were  made  of  mud,  and 
whitewashed  over.  Ananias'  pretence  to 
be  high  priest  is  perhaps  referred  to. 
Ananias  was  murdered  about  seven  years 

after  this. 5.  I  wist  not,  i.  e.,  I  knew 

not.     See  on  ver.  2.     Thou  shalt  not, 

d'c.     Ex.  xxii.  28. 6.  Sadducees.  .  . 

Pharisees.  See  Matt.  iii.  7.  Of  the 
hope  and  resurrection  of  the  dead,  i.  e., 
of  the  hope  which  is  founded  on  the  re- 
surrection of  the  dead.  Christ's  resur- 
rection, the  earnest  of  the  resurrection 
of  all  believers,  was  a  main  subject  in 

Paul's  teaching  (comp.  1  Cor.  xv). 

10.  Tlie  chief  captain,  Claudius  Lysias 
(ver.  26),  was  probably  present.  The 
last  verse  of  the  preceding  chapter  would 
seem  to  show  that  he  took  such  deep 
interest  in  Paul's  case  that  he  personally 
supervised  it.  In  that  case,  the  words 
"  commanded  the  soldiers  to  go  down  " 
would  mean  to  go  down  from  the  castle, 
and  not  from  himself ;  that  is,  he  sent 
word  for  the  soldiers  to  descend.  (Comp. 


/ 


THE  ACTS. 


295 


hast  testified  of  me  in  Jerusalem, 
so  must  thou  bear  witness  also  at 
Rome. 

12  And  when  it  was  day,  cer- 
tain of  the  Jews  banded  together, 
and  bound  themselves  under  a 
curse,  saying  that  they  would  nei- 
ther eat  nor  drink  till  they  had 
killed  Paul. 

13  And  they  were  more  than 
forty  which  had  made  this  con- 
spiracy. 

14  And  they  came  to  the  chief 
priests  and  elders,  and  said,  We 
have  bound  ourselves  under  a 
great  curse,  that  we  will  eat  no- 
thing until  we  have  slain  Paul. 

15  Now  therefore  ye  with  the 
council  signify  to  the  chief  captain 
that  he  bring  him  down  unto  you 
to  morrow,  as  though  ye  would 
inquire  something  more  perfectly 
concerning  him  :  and  we,  or  ever 
he  come  near,  are  ready  to  kill 
him. 

16  And  when  Paul's  sister's 
son  heard  of  their  lying  in  wait, 
he  went  and  entered  into  the  cas- 
tle, and  told  Paul. 

17  Then  Paul  called  one  of  the 
centurions  unto  him,  and  said, 
Bring  this  young  man  unto  the 
chief  captain  :  for  he  hath  a  cer- 
tain thing  to  tell  him. 

18  So  he  took  him,  and  brought 
him  to  the  chief  captain,  and  said, 
Paul  the  prisoner  called  me  unto 
him,  and  prayed  me  to  bring  this 
young  man  unto  thee,  who  hath 
something  to  say  unto  thee. 

19  Then  the  chief  captain  took 

vv.  28,  29). 15.  Or  ever.  Old  En- 
glish for  "  ere  ever." 24.  And  pro- 
vide them  beasts.  Rather,  "  and  provide 
beasts."     Probably  Paul  had  two,  one  a 


him  by  the  hand,  and  went  with 
him  aside  privately,  and  asked 
him,  What  is  that  thou  hast  to 
tell  me  ? 

20  And  he  said,  The  Jews 
have  agreed  to  desire  thee  that 
thou  wouldest  bring  down  Paul  to 
morrow  into  the  council,  as  though 
they  would  inquire  somewhat  of 
him  more  perfectly. 

21  But  do  not  thou  yield  unto 
them  :  for  there  lie  in  wait  for 
him  of  them  more  than  forty  men, 
which  have  bound  themselves 
with  an  oath,  that  they  will  nei- 
ther eat  nor  drink  till  they  have 
killed  him  :  and  now  are  they 
ready,  looking  for  a  promise  from 
thee. 

22  So  the  chief  captain  then  *let 
the  young  man  depart,  and  charg- 
ed him,  See  thou  tell  no  man  that 
thou  hast  shewed  these  things  to 
me. 

23  And  he  called  unto  him  two 
centurions,  saying,  Make  ready 
two  hundred  soldiers  to  go  to 
Cesarea,  and  horsemen  threescore 
and  ten,  and  spearmen  two  hun- 
dred, at  the  third  hour  of  the 
night ; 

2-1  And  provide  them  beasts, 
that  they  may  set  Paul  on,  and 
bring  him  safe  unto  Felix  the  gov- 
ernor. 

25  And  he  wrote  a  letter  after 
this  manner : 

26  Claudius  Lysias  unto  the 
most  excellent  governor  Felix 
sendeth  greeting. 

27  This  man  was  taken  of  the 

■■i  '  ■      —  —  -  ■■■■■  _  _  ..    »  -  —   ■ — t 

led  horse,  for  a  change  in  so  long  and 
rapid  a  journey.    Felix.    See  chap.  xxiv. 

10. 27.  Should  have  been  killed  of 

them.     Rather,  "  was  about  to  be  killed 


296 


THE  ACTS. 


Jews,  and  should  have  been  killed 
of  them :  then  came  I  with  an 
army,  and  rescued  him,  having 
understood  that  he  was  a  Roman. 

28  And  when  I  would  have 
known  the  cause  wherefore  they 
accused  him,  I  brought  him  forth 
into  their  council : 

29  Whom  I  perceived  to  be 
accused  of  questions  of  their  law, 
but  to  have  nothing  laid  to  his 
charge  worthy  of  death  or  of 
bonds. 

30  And  when  it  was  told  me 
how  that  the  Jews  laid  wait  for 
the  man,  I  sent  straightway  to 
thee,  and  gave  commandment  to 
his  accusers  also  to  say  before  thee 
what  they  had  against  him.  Fare- 
well. 

31  Then  the  soldiers,  as  it  was 
commanded  them,  took  Paul,  and 
brought  him  by  night  to  Antipa- 
tris. 

32  On  the  morrow  they  left 
the  horsemen  to  go  with  him,  and 
returned  to  the  castle  : 

33  Who,  when  they  came  to 
Cesarea,  and  delivered  the  epistle 
to  the  governor,  presented]  Paul 
also  before  him. 

34  And  when  the  governor  had 
read  the  letter,  he  asked  of  what 
province  he  was.  And  when  he 
understood  that  he  was  of  Cilicia; 

by  them."    An   army.     Rather,   "the 

soldiers." 31.  Antipatris,  built  by 

Herod  the  Great,  and  called  in  honour  of 
his  father  Antipater,  was  about  40  miles 
northwest  of  Jerusalem,  at  the  foot  of 
the  hill-country,  toward  the  sea-coast. 
If  Paul  left  Jerusalem  at  9  o'clock  at 
night  (ver.  23),  he  probably  arrived  at 
Antipatris  by  1  o'clock  the  next  after- 
noon, as  the  larger  part  of  the  escort 
had  to  walk.    The  foot-soldiers  probably 


35  I  will  hear  thee,  said  he, 
when  thine  accusers  are  also  come. 
And  he  commanded  him  to  be 
kept  in  Herod's  judgment  hall. 

CHAPTER  XXIV. 

AND  after  five  days  Ananias 
the  high  priest  descended 
with  the  elders,  and  with  a  certain 
orator  named  Tertullus,  who  in- 
formed the  governor  against  Paul. 

2  And  when  he  was  called 
forth,  Tertullus  began  to  accuse 
hitn,  saying,  Seeing  that  by  thee 
we  enjoy  great  quietness,  and  that 
very  worthy  deeds  are  done  unto 
this  nation  by  thy  providence, 

3  We  accept  it  always,  and  in 
all  places,  most  noble  Felix,  with 
all  thankfulness. 

4  Notwithstanding,  that  I  be 
not  further  tedious  unto  thee,  I 
pray  thee  that  thou  wouldest  hear 
us  of  thy  clemency  a  few  words. 

5  For  we  have  found  this  man 
a  pestilent  fellow,  and  a  mover  of 
sedition  among  all  the  Jews 
throughout  the  world,  and  a  ring- 
leader of  the  sect  of  the  Naza- 
renes : 

6  Who  also  hath  gone  about  to 
profane  the  temple  :  whom  we 
took,  and  would  have  judged  ac- 
cording to  our  law. 

7  But  the  chief  captain  Lysias 

tarried  all  the  second  night  at  Antipatris. 

33.    Cesarea  was  more  than  20 

miles  north  of  Antipatris.  See  chap.  x. 
1.  The  governor,  viz.,  Antonius  Felix, 
the  procurator  of  Judea,  of  whom  Claur 
dius  Lysias  was  the  lieutenant  at  Jerusa- 
lem.  35.  Judgment  hall.    Literally, 

"  praetorium." 

XXIV. — 1.  Descended  from  Jerusa- 
lem, in  the  hill-country,  to  Cesarea  on 
the  coast. 4.  Notwithstanding.   Bet* 


THE  ACTS. 


297 


came  upon  us,  and  with  great  vio- 
lence took  him  away  out  of  our 
hands, 

8  Commanding  his  accusers  to 
come  unto  thee ;  by  examining  of 
whom  thyself  mayest  take  know- 
ledge .of  all  these  things,  whereof 
we  accuse  him. 

9  And  the  Jews  also  assented, 
saying  that  these  things  were  so. 

10  Then  Paul,  after  that  the 
governor  had  beckoned  unto  him 
to  speak,  answered,  Forasmuch  as 
I  know  that  thou  hast  been  of 
many  years  a  judge  unto  this  na- 
tion, I  do  the  more  cheerfully 
answer  for  myself: 

11  Because  that  thou  mayest 
understand,  that  there  are  yet  but 
twelve  days  since  I  went  up  to 
Oerusaleni  for  to  worship. 

12  And  they  neither  found  me 
in  the  temple  disputing  with  any 
man,  neither  raising  up  the  peo- 
ple, neither  in  the  synagogues,  nor 
in  the  city : 

13  Neither  can  they  prove  the 
things  whereof  they  now  accuse 
me. 

14  But  this  I  confess  unto  thee, 
that  after  the  way  which  they  call 
heresy,  so  worship  I  the  God  of 
my  fathers,  believing  all  things 
which  are  written  in  the  law  and 
in  the  prophets  : 

ter   simply  "but." 5.    A  pestilent 

fellow.    Literally  "  a  pest." 6.   Hath 

gone    about.      Rather    "tried." 8. 

Whom  =  Paul. 10.    Many    years. 

Felix  had  been  now  six  years  procurator 
of  Judea.  Antonius  Felix  was  brother 
of  the  famous  and  infamous  Pallas,  the 
favourite  of  the  emperor  Claudius,  who 
so  completely  mastered  the  weak  mind 
of  the  emperor  that  the  favourite  was 
virtually  the  ruler  of  the  empire.  Nero, 
13* 


15  And  have  hope  toward  God, 
which  they  themselves  also  allow, 
that  there  shall  be  a  resurrection 
of  the  dead,  both  of  the  just  and 
unjust. 

16  And  herein  do  I  exercise 
myself,  to  have  always  a  conscience 
void  of  offence  toward  God,  and 
toward  men. 

17  Now  after  many  years  I 
came  to  bring  alms  to  my  nation, 
and  offerings. 

18  Whereupon  certain  Jews 
from  Asia  found  me  purified  in 
the  temple,  neither  with  multi- 
tude, nor  with  tumult. 

19  Who  ought  to  have  been 
here  before  thee,  and  object,  if 
they  had  aught  against  me. 

20  Or  else  let  these  same  here 
say,  if  they  have  found  any  evil 
doing  in  me,  while  I  stood  before 
the  council,     . 

21  Except  it  be  for  this  one 
voice,  that  I  cried  standing  among 
them,  Touching  the  resurrection 
of  the  dead  I  am  called  in  ques- 
tion by  you  this  day. 

22  And  when  Felix  heard  these 
things,  having  more  perfect  know- 
ledge of  that  way,  he  deferred 
them,  and  said,  When  Lysias  the 
chief  captain  shall  come  down,  I 
will  know  the  uttermost  of  your 
matter. 

however,  was  now  emperor,  and  Pallas, 

in   this  reign,   lost  his   power. 17. 

Alms  collected  from  the  churches  he 
had  visited,  for  the  poor  Christians  of 
Judea.  Offerings.  Perhaps  here  in  the 
sense  of  "  religious  service,"  for  Paul 
had  been  anxious  to  reach  Jerusalem  by 

Pentecost.     See   chap.  xx.   16. -22, 

More  perfect  knowledge  than  the  bigoted 
Jews  of  that  way,  i.  e.,  Christianity. 
Felix  had  probably  looked  inquiringly 


298 


THE  ACTS. 


23  And  he  commanded  a  cen- 
turion to  keep  Paul,  and  to  let 
him  have  liberty,  and  that  he 
should  forbid  none  of  his  acquaint- 
ance to  minister  or  come  unto 
him. 

24  And  after  certain  days, 
when  Felix  came  with  his  wife 
Drusilla,  which  was  a  Jewess,  he 
sent  for  Paul,  and  heard  him  con- 
cerning the  faith  in  Christ. 

25  And  as  he  reasoned  of  right- 
eousness, temperance,  and  judg- 
ment to  come,  Felix  trembled,  and 
answered,  Go  thy  way  for  this 
time ;  when  I  have  a  convenient 
season,  I  will  call  for  thee. 

26  He  hoped  also  that  money 
should  have  been  given  him  of 
Paul,  that  he  might  loose  him : 
wherefore  he  sent  for  him  the  of- 
tener,  and  communed  with  him. 

27  But  after  two  years  Porcius 
Festus  came  into  Felix'  room  : 
and  Felix,  willing  to  shew  the 
Jews  a  pleasure,  left  Paul  bound. 

CHAPTER  XXV. 

"VTOW  when  Festus  was  come 
JlS  into  the  province,  after  three 
days  he  ascended  from  Cesarea  to 
Jerusalem. 

2  Then  the  high  priest  and  the 
chief  of  the  Jews  informed  him 
against  Paul,  and  besought  him, 

into  the  new  religion,  while  procurator. 
Know  the  uttermost  of.  Rather,  "make 
an  examination  of." 23.  A  centuri- 
on.    Rather,  "  the   centurion." 24. 

Drusilla  was  the  daughter  of  Herod 
Agrippa,  the  Herod  who  was  eaten  of 
worms  (chap.  xii.).  She  had  first  been 
married  to  Azizus,  king  of  Emesa,  but 
Felix  induced  her  to  leave  him  for  him- 
self. King  Agrippa  and  Berenice  of 
chap.  xxv.  13  were  her  brother  and  sis- 


3  And  desired  favour  against 
him,  that  he  would  send  for  him 
to  Jerusalem,  laying  wait  in  the 
way  to  kill  him. 

4  But  Festus  answered,  that 
Paul  should  be  kept  at  Cesarea, 
and  that  he  himself  would  depart 
shortly  thither. 

5  Let  them  therefore,  said  he, 
which  among  you  are  able,  go  down 
with  me,  and  accuse  this  man,  if 
there  be  any  wickedness  in  him. 

6  And  when  he  had  tarried 
among  them  more  than  ten  days, 
he  went  down  unto  Cesarea;  and 
the  next  day  sitting  on  the  judg- 
ment seat  commanded  Paul  to  be 
brought. 

7  And  when  he  was  come,  the 
Jews  which  came  down  from  Je- 
rusalem stood  round  about,  and 
laid  many  and  grievous  complaints 
against  Paul,  which  they  could  not 
prove. 

8  While  he  answered  for  him- 
self, Neither  against  the  law  of 
the  Jews,  neither  against  the  tem- 
ple, nor  yet  against  Cesar,  have  I 
offended  any  thing  at  all. 

•  9  But  Festus,  willing  to  do  the 
Jews  a  pleasure,  answered  Paul, 
and  said,  "Wilt  thou  go  up  to  Je- 
rusalem, and  there  be  judged  of 
these  things  before  me  ? 

10  Then  said  Paul,  I  stand  at 


ter. 25.  Felix  trembled.     Literally, 

"  Felix  became  alarmed." 27.  After 

two  years  from  Paul's  appearance  before 
Felix.  According  to  the  Jewish  reck- 
oning, this  may  have  been  parts  of  two 
years,  in  reality  but  one  year.  The  ar- 
rival of  Festus  I  would  place  A.  D.  59. 

XXV. — 1.  From  Cesarea  to  Jerusa- 
lem.    See  on  chap.  x.  1. 3.  Laying 

wait.  The  subject  of  this  participle  is 
the  Jews,  and  not  Festus. — —4.  Should 


THE  ACTS. 


299 


Cesar's  judgment  seat,  where  I 
ought  to  be  judged :  to  the  Jews 
have  I  done  no  wrong,  as  thou 
very  well  knowest. 

11  For  if  I  be  an  offender,  or 
have  committed  any  thing  worthy 
of  death,  I  refuse  not  to  die  :  but 
if  there  be  none  of  these  things 
whereof  these  accuse  me,  no  man 
may  deliver  me  unto  them.  I 
appeal  unto  Cesar. 

12  Then  Festus,  when  he  had 
conferred  with  the  council,  answer- 
ed, Hast  thou  appealed  unto  Ce- 
sar ?  unto  Cesar  shalt  thou  go. 

13  And  after  certain  days  king 
Agrippa  and  Bernice  came  unto 
Cesarea  to  salute  Festus. 

14  And  when  they  had  been 
there  many  days,  Festus  declared 
Paul's  cause  unto  the  king,  say- 
ing, There  is  a  certain  man  left 
in  bonds  by  Felix  : 

15  About  whom,  when  I  was  at 
Jerusalem,  the  chief  priests  and 
the  elders  of  the  Jews  informed 
me,  desiring  to  have  judgment 
against  him. 

16  To  whom  I  answered,  It  is 
not  the  manner  of  the  Romans  to 

be   kept.      Rather    "was  kept." 5. 

Tliem  which  among  you  are  able.  Ra- 
ther, "the  chief  men  among  you." 

1 1 .  I  appeal  unto  Cesar.  The  appeal 
of  a  Roman  citizen  to  the  emperor  put 
an  end  to  a  provincial  examination,  or 
trial,  and  made  it  necessary  to  send  the 
accused  to  Rome. 13.  King  Agrip- 
pa was  the  son  of  Herod  Agrippa,  king 
of  Judea,  who  was  eaten  of  worms  (chap, 
xii.  23).  He  was  only  17  years  old 
when  his  father  died,  and  was  not  per- 
mitted by  the  emperor  to  succeed  him, 
but  when  he  was  21  his  uncle  Herod, 
king  of  Chalcis,  dying,  the  kingdom  of 
Chalcis  was  given  him.  This  was  a 
petty  kingdom,  north  of  Palestine.  Af- 
terward the  emperor  gave  him,  instead 


deliver  any  man  to  die,  before  that 
he  which  is  accused  have  the  ac- 
cusers face  to  face,  and  have  li- 
cense to  answer  for  himself  con- 
cerning the  crime  laid  against  him. 

17  Therefore,  when  they  were 
come  hither,  without  any  delay 
on  the  morrow  I  sat  on  the  judg- 
ment seat,  and  commanded  the 
man  to  be  brought  forth. 

18  Against  whom  when  the  ac- 
cusers stood  up,  they  brought  none 
accusation  of  such  things  as  I  sup- 
posed : 

19  But  had  certain  questions 
against  him  of  their  own  supersti- 
tion, and  of  one  Jesus,  which  was 
dead,  whom  Paul  affirmed  to  be 
alive. 

20  And  because  I  doubted  of 
such  manner  of  questions,  I  asked 
him  whether  he  would  go  to  Jeru- 
salem, and  there  be  judged  of 
these  matters. 

21  But  when  Paul  had  appeal- 
ed to  be  reserved  unto  the  hearing 
of  Augustus,  I  commanded  him  to 
be  kept  till  I  might  send  him  to 
Cesar. 

22  Then    Agrippa    said    unto 

of  Chalcis,  a  kingdom  made  up  of  the 
countries  lying  east  and  north  of  the  sea 
of  Galilee.  He  was  king  of  this  new 
kingdom  at  the  time  of  his  visit  of  con- 
gratulation  to  the  Roman  governor  Fes- 
tus. Agrippa  was  about  30  years  of  age 
at  this  time.  Bernice,  or  Berenice,  was 
the  sister  of  Agrippa.  She  had  former- 
ly been  the  wife  of  her  uncle  Herod  of 
Chalcis.  After  his  death  she  had  mar- 
ried Polemo,  king  of  Pontus,  whom  she 
abandoned  for  a  criminal  union  with  her 
own  brother  Agrippa. 19.  Supersti- 
tion. Rather  "religion." 21.  Au- 
gustus. Not  the  emperor  whom  we 
know  by  that  name,  but  Nero.  The 
Roman  emperors  all  assumed  the  titles 
of  Cesar  and  Augustus. 


300 


THE  ACTS. 


Festus,  I  would  also  hear  the  man 
myself.  To  morrow,  said  he,  thou 
shalt  hear  him. 

23  And  on  the  morrow,  when 
Agrippa  was  come,  and  Bernice, 
with  great  pomp,  and  was  entered 
into  the  place  of  hearing,  with  the 
chief  captains,  and  principal  men 
of  the  city,  at  Festus'  command- 
ment Paul  was  brought  forth. 

24  And  Festus  said,  King 
Agrippa,  and  all  men  which  are 
here  present  with  us,  ye  see  this 
man,  about  whom  all  the  multi- 
tude of  the  Jews  have  dealt  with 
me,  both  at  Jerusalem,  and  also 
here,  crying  that  he  ought  not  to 
live  any  longer. 

25  But  when  I  found  that  he 
had  committed  nothing  worthy  of 
death,  and  that  he  himself  hath 
appealed  to  Augustus,  I  have  de- 
termined to  send  him. 

26  Of  whom  I  have  no  certain 
thing  to  write  unto  my  lord. 
Wherefore  I  have  brought  him 
forth  before  you,  and  specially  be- 
fore thee,  0  king  Agrippa,  that, 
after  examination  had,  I  might 
have  somewhat  to  write. 

27  For  it  seemeth  to  me  un- 
reasonable to  send  a  prisoner,  and 
not  withal  to  signify  the  crimes 
laid  against  him. 

CHAPTER  XXVI. 

THEN  Agrippa  said  unto  Paul, 
Thou  art  permitted  to  speak 
for  thyself.     Then  Paul  stretched 

XXVI. — 3.  Expert  in  all  customs . . . 
among  the  Jews.  Agrippa's  great-grand- 
mother was  Mariamne,  who  was  a  mem- 
ber of  the  great  Asmonean  or  Maccabean 
family  of  the  Jews.  The  Herods  all 
claimed  to  be  Jews,  although  they  were 


forth  the  hand,  and  answered  for 
himself:. 

2  I  think  myself  happy,  king 
Agrippa,  because  I  shall  answer 
for  myself  this  day  before  thee 
touching  all  the  things  whereof  I 
am  accused  of  the  Jews  : 

3  Especially  because  I  know  thee 
to  be  expert  in  all  customs  and 
questions  which  are  among  the 
Jews  :  wherefore  I  beseech  thee 
to  hear  me  patiently. 

4  My  manner  of  life  from  my 
youth,  which  was  at  the  first 
among  mine  own  nation  at  Jeru- 
salem, know  all  the  Jews; 

5  Which  knew  me  from  the  be- 
ginning, if  they  would  testify,  that 
after  the  most  straitest  sect  of  our 
religion  I  lived  a  Pharisee. 

6  And  now  I  stand  and  am 
judged  for  the  hope  of  the  promise 
made  of  God  unto  our  fathers : 

7  Unto  which  promise  our 
twelve  tribes,  instantly  serving 
God  day  and  night,  hope  to  come. 
For  which  hope's  sake,  king  Agrip- 
pa, I  am  accused  of  the  Jews. 

8  Why  should  it  be  thought  a 
thing  incredible  with  you,  that 
God  should  raise  the  dead  ? 

9  I  verily  thought  with  myself, 
that  I  ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of 
Nazareth. 

10  Which  thing  I  also  did  in 
Jerusalem:  and  many  of  the  saints 
did  I  shut  up  in  prison,  having  re- 
ceived  authority   from  the  chief/ 


-5.  Most  straitest.   An 


a  mixed  race.- 

Old  English  double  superlative.  Compare 

Shakespeare's    "  most    unkindest,"  &c. 

Pharisee.     See  Matt.   iii.   1. 7.  In- 

stantly  =  rigidly. 8.  This   verse  is 

addressed  by  Paul  to  the  Jews,  his  ac- 


THE  ACTS. 


301 


priests;  and  when  they  were  put 
to  death,  I  gave  my  voice  against 
them. 

11  And  I  punished  them  oft  in 
every  synagogue,  and  compelled 
them  to  blaspheme  ;  and  being  ex- 
ceedingly mad  against  them,  I 
persecuted  them  even  unto  strange 
cities. 

12  Whereupon  as  I  went  to 
Damascus  with  authority  and  com- 
mission from  the  chief  priests, 

13  At  midday,  0  king,  I  saw 
in  the  way  a  light  from  heaven, 
above  the  brightness  of  the  sun, 
shining  round  about  me  and  them 
which  journeyed  with  me. 

14  And  when  we  were  all  fallen 
to  the  earth,  I  heard  a  voice  speak- 
ing unto  me,  and  saying  in  the 
Hebrew  tongue,  Saul,  Saul,  why 
persecutest  thou  me  ?  it  is  hard 
for  thee  to  kick  against  the  pricks. 

15  And  I  said,  Who  art  thou, 
Lord  ?  And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

16  But  rise,  and  stand  upon 
thy  feet :  for  I  have  appeared  un- 
to thee  for  this  purpose,  to  make 
thee  a  minister  and  a  witness  both 
of  these  things  which  thou  hast 
seen,  and  of  those  things  in  the 
which  I  will  appear  unto  thee  ; 

17  Delivering  thee  from  the 
people,  and  from  the  Gentiles, 
unto  whom  now  I  send  thee, 

18  To  open  their  eyes,  and  to 
tifrn  them  from  darkness  to  light, 
and /row  the  power  of  Satan  unto 
God,  that  they  may  receive  for- 
giveness of  sins,  and  inheritance 
among  them  which  are  sanctified 
by  faith  that  is  in  me. 

cusers,  around  him. 12.  Compare  the 

other  two  accounts  of  this  scene  in  chap- 


19  "Whereupon,  0  king  Agrip- 
pa,  I  was  not  disobedient  unto 
the  heavenly  vision : 

20  But  shewed  first  unto  them 
of  Damascus,  and  at  Jerusalem, 
and  throughout  all  the  coasts  of 
Judea,  and  then  to  the  Gentiles, 
that  they  should  repent  and  turn 
to  God,  and  do  works  meet  for 
repentance. 

21  For  these  causes  the  Jews 
caught  me  in  the  temple,  and  went 
about  to  kill  me. 

22  Having  therefore  obtained 
help  of  God,  I  continue  unto  this 
day,  witnessing  both  to  small  and 
great,  saying  none  other  things 
than  those  which  the  prophets  and 
Moses  did  say  should  come  : 

23  That  Christ  should  suffer, 
and"  thzX  he  should  be  the  first  that 
should  rise  from  the  dead,  and 
should  shew  light  unto  the  people, 
and  to  the  Gentiles. 

24  And  as  he  thus  spake  for 
himself,  Festus  said  with  a  loud 
voice,  Paul,  thou  art  beside  thy- 
self; much  learning  doth  make 
thee  mad. 

25  But  he  said,  I  am  not  mad, 
most  noble  Festus  ;  but  speak 
forth  the  words  of  truth  and  so- 
berness. 

26  For  the  king  knoweth  of 
these,  things,  before  whom  also  I 
speak  freely  :  for  I  am  persuaded 
that  none  of  these  things  are  hid- 
den from  him ;  for  this  thing  was 
not  done  in  a  corner. 

27  King  Agrippa,  believest 
thou  the  prophets  ?  I  know  that 
thou  believest. 

28  Then   Agrippa    said    unto 
—24.  Festus'  inter- 


ters  ix.  and  xxii.- 

ruption  may  have  been  elicited  by  Paul's 


302 


THE  ACTS. 


Paul,  Almost  thou  persuadest  me 
to  be  a  Christian. 

29  And  Paul  said,  I  would  to 
God,  that  not  only  thou,  but  also 
all  that  hear  me  this  day,  were 
both  almost,  and  altogether  such 
as  I  am,  except  these  bonds. 

30  And  when  he  had  thus  spo- 
ken, the  king  rose  up,  and  the 
governor,  and  Bernice,  and  they 
that  sat  with  them  : 

31  And  when  they  were  gone 
aside,  they  talked  between  them- 
selves, saying,  This  man  doeth 
nothing  worthy  of  death  or  of 
bonds. 

32  Then  said  Agrippa  unto 
Festus,  This  man  might  have  been 
set  at  liberty,  if  he  had  not  ap- 
pealed unto  Cesar. 

CHAPTER  XXVII. 

AND  when  it  was  determined 
that  we  should  sail  into  Italy, 
they  delivered  Paul  and  certain 

earnest  manner  as  well  as  the  doctrine 

of  the  resurrection. 28.  This  remark 

of  Agrippa's  I  believe  to  have  been 
made  in  all  sincerity,  under  the  effects 
of  Paul's  earnest  statements,  and  his  per- 
sonal appeal  to  the  king. 

XXVII. — 1.  A  centurion  of  Augus- 
tus1 ba?id,  i.  e.,  a  captain  in  an  Augustan 
cohort.  This  Augustan  or  Imperial  co- 
hort was  perhaps  the  same  as  the  Italian 
cohort  of  chapter  x.   1.     See  the  note 

on   that  passage. 2.   Adramyttium 

was  not  far  from  Assos  (chap.  xx.  13),  on 
the  west  coast  of  Asia  Minor.  The  vessel 
was  bound  thither,  but  the  centurion 
hoped  to  find  some  other  ship  in  some 
of  the  southern  ports  of  Asia  Minor  to 
which  he  might  transfer  his  prisoners,  as 
a  sail  to  Adramyttium  would  have  been 
far  out  of  his  direct  course  to  Italy. 
Launched.  Better  "set  out."  By 
the  coasts  of  Asia,  or  "  along  the  ports 
of  Asia."  The  Roman  province  of  Asia, 
comprising  the  countries  in  the  western 


other  prisoners  unto  one  named 
Julius,  a  centurion  of  Augustus' 
band. 

2  And  entering  into  a  ship  of 
Adramyttium,  we  launched,  mean- 
ing to  sail  by  the  coasts  of  Asia ; 
one  Aristarchus,  a  Macedonian  of 
Thessalonica,  being  with  us. 

3  And  the  next  day  we  touched 
at  Sidon.  And  Julius  courteously 
entreated  Paul,  and  gave  him  lib- 
erty to  go  unto  his  friends  to  re- 
fresh himself. 

4  And  when  we  had  launched 
from  thence,  we  sailed  under  Cy- 
prus, because  the  winds  were  con- 
trary. 

5  And  when  we  had  sailed  over 
the  sea  of  Cilicia  and  Pamphylia, 
we  came  to  Myra}  a  city  of  Lycia. 

6  And  there  the  centurion 
found  a  ship  of  Alexandria  sailing 
into  Italy  ;  and  he  put  us  therein. 

7  And  when  we  had  sailed 
slowly  many  days,  and  scarce  were 

part  of  Asia  Minor,  is  intended.  Aris- 
tarchus. See  chap.  xx.  4. 3.  Sidon, 

one  of  the  twin  cities  of  ancient  Phoeni- 
cia. It  is  about  25  miles  north  of  Tyre. 
The  vessel  had  run  about  90  miles  from 
Cesarca,  its  starting  point. 4.  Launch- 
ed. See  on  ver.  2.  Under  Cyprus, 
i.  e.,  under  the  lee  of  Cyprus,  between 
Cyprus  and  the  Asiatic  coast.  The  west 
wind  was  evidently  blowing,  which  pre- 
vented a  straight  course  from  Sidon  to 
the  southwest  corner  of  Asia  Minor,  as 
taken  reversely  by  Paul  two  years  before 
on  his  return  from  his  third  tour  (see 

chap.  xxi.  1-3). 5.  The  sea  of  Oili- 

cia  and  Pamphylia,  i.  e.,  the  part  of  the 
Mediterranean  lying  between  those  pro- 
vinces and  Cyprus.  Myra,  a  city  of 
Lycia.  Lycia  was  an  ancient  division 
of  Asia  Minor,  lying  east  of  its  south- 
western   extremity. 6.    A  ship    of 

Alexandria.  One  of  the  large  grain- 
ships  which  carried  grain  from  Alexan- 
dria in  Egypt  to  Rome. 7.  Cnidus  is 


THE  ACTS. 


303 


come  over  against  C  nidus,  the 
wind  not  suffering  us,  we  sailed 
under  Crete,  over  against  Sal- 
mone  ; 

I  8  And,  hardly  passing  it,  came 
unto  a  place  which  is  called  the 
Fair  Havens;  nigh  whereunto 
was  the  city  of  Lasea. 

9  Now  when  much  time  was 
spent,  and  when  sailing  was  now 
dangerous,  because  the  fast  was 
now  already  past,  Paul  admonish- 
ed them, 

10  And  said  unto  them,  Sirs, 
I  perceive  that  this  voyage  will 
be  with  hurt  and  much  damage, 
not  only  of  the  lading  and  ship, 
but  also  of  our  lives. 

11  Nevertheless  the  centurion 
believed  the  master  and  the  owner 
of  the  ship,  more  than  those  things 
which  were  spoken  by  Paul. 

12  And  because  the  haven  was 

the  extreme  southwestern  peninsula  of 
Asia  Minor.  The  wind  not  suffering  us. 
The  wind  must  have  been  still  from  the 
westward  (perhaps  northwest),  and  the 
current,  which  runs  to  the  west  between 
Cyprus  and  the  main  land,  now  no  longer 
aided  the  ship  to  windward.  Under 
Crete,  i.  e.,  under  its  lee.  They  sought 
the  east  end  of  Crete,  which  is  south  of 
Cnidus.  Crete  is  the  large  island  now 
called  Candia.  Salmone  is  at  the  east- 
ern extremity  of  Crete. 8.  Hardly, 

i.  e.,  with  difficulty.  The  Fair  Havens. 
This  is  just  east  of  a  point  on  the  south 
coast  of  Crete,  where  the  shore  begins 
to  run  northwestwardly.  Hence  after 
leaving  Fair  Havens  they  met  the  wind 
again,    and   were  obliged   to   leave  the 

Cretan  coast. 9.  The  fast  was  now 

already  past.  The  fast  of  the  day  of 
atonement  on  the  tenth  of  Tisri,  that 
is,  at  the  end  of  September.  After  this 
period  the  navigation  of  the  Mediterra- 
nean was  considered  dangerous  by  the 

ancients. 10.   Of  our  lives,  or  "of 

our  own  selves."     The  hurt  and  damage 


not  commodious  to  winter  in,  the 
more  part  advised  to  depart  thence 
also,  if  by  any  means  they  might 
attain  to  Phenice,  and  there  to 
|  winter ;  which  is  a  haven  of  Crete, 
j  and  lieth  toward  the  southwest 
and  northwest. 

13  And  when  the  south  wind 
blew  softly,   supposing  that  they 

I  had  obtained  their  purpose,  loosing 
i  thence,  they  sailed  close  by  Crete. 

14  But  not  long  after  there 
arose  against  it  a  tempestuous 
wind,  called  Euroclydon. 

15  And  when  the  ship  was 
caught,  and  could  not  bear  up  in- 
to the  wind,  we  let  her  drive. 

16  And  running  under  a  cer- 
tain island  which  is  called  Clauda, 
we  had  much  work  to  come  by 
the  boat : 

17  Which  when  they  had  taken 
up,  they  used  helps,  undergirding 

were  in  the  exposure  and  discomfort,  not 

in  the  loss  of  life  (see  ver.  21). 11. 

The   master   and  the   owner,   i.  e.,  the 

ship's  captain  and  supercargo. 12. 

Phenice.  Rather  "  Phoenix."  And  lieth 
toward  the  southwest  and  northwest. 
Literally  "  looking  toward,  &c."  This 
must  mean  that  you  looked  into  the  har- 
bour toward  the  southwest  and  north- 
west, so  that  vessels  therein  were  shel- 
tered from  those  winds.  The  harbour 
looked  inwardly  to  those  points.  Mr. 
Smith  of  Jordan-hill  is  followed  by 
Conybeare  and  Howson  in  identifying 

this  place  with  the  modern  Lutro. 

14.  Euroclydon,  i.  e.,  wave-driving 
east  wind.  It  was  evidently  a  north- 
east wind,  as  the  course  of  the  vessel 

under  it  proves. 15.  Could  not  bear 

up  into   the   wind.      Literally,   "could 

not  put  its  eye  against  the  wind." 

16.  Clauda  is  a  little  island  (now  Gozo) 
some  20  miles  southwest  of  the  Fair 
Havens.  TJte  boat,  which  was  dragging 
behind  the  ship. 17.  Helps.  Prob- 
ably, heavy  ropes  taken  with  a  ship  on 


304 


THE  ACTS. 


the  ship ;  and,  fearing  lest  they 
should  fall  into  the  quicksands, 
strake  sail,  and  so  were  driven. 

18  And  we  being  exceedingly 
tossed  with  a  tempest,  the  next 
day  they  lightened  the  ship  ; 

19  And  the  third  day  we  cast 
out  with  our  own  hands  the  tack- 
ling of  the  ship. 

20  And  when  neither  sun  nor 
stars  in  many  days  appeared,  and 
no  small  tempest  lay  on  lis,  all 
hope  that  we  should  be  saved  was 
then  taken  away. 

21  But  after  long  abstinence, 
Paul  stood  forth  in  the  midst  of 
them,  and  said,  Sirs,  ye  should 
have  hearkened  unto  me,  and  not 
have  loosed  from  Crete,  and  to 
have  gained  this  harm  and  loss. 

22  And  now  I  exhort  you  to 
be  of  good  cheer  :  for  there  shall 
be  no  loss  of  any  man's  life  among 
you,  but  of  the  ship. 

23  For  there  stood  by  me  this 
night  the  angel  of  God,  whose  I 
am,  and  whom  I  serve, 

24  Saying,  Fear  not,  Paul ; 
thou  must  be  brought  before  Ce- 
sar :  and,  lo,  God  hath  given  thee 
all  them  that  sail  with  thee. 

25  Wherefore,  sirs,  be  of  good 
cheer :  for  I  believe  God,  that  it 
shall  be  even  as  it  was  told  me. 

26  Howbeit  we  must  be  cast 
upon  a  certain*  island. 

a  voyage  to  pass  around  her  hull  in  case 
of  a  severe  storm,  and  help  hold  her 
together.  Into  the  quicksands.  Kather, 
"  into  the  Syrtis,"  the  great  bay  on  the 
north  coast  of  Africa,  now  called  the  Gulf 
of  Sidra.  Strake  sail.  The  authorities 
above  alluded  to  conclude  that  the  ship 
lay-to,  her  head  pointing  to  the  north, 
and  drifted  west  by  north,  the  wind  being 
east-northeast. 18.     Lightened     the 


27  But  when  the  fourteenth 
night  was  come,  as  we  were  driven 
up  and  down  in  Adria,  about  mid- 
night the  shipmen  deemed  that 
they  drew  near  to  some  country ; 

28  And  sounded,  and  found  U 
twenty  fathoms :  and  when  they 
had  gone  a  little  further,  they 
sounded  again,  and  found  it  fifteen 
fathoms. 

29  Then  fearing  lest  we  should 
have  fallen  upon  rocks,  they  cast 
four  anchors  out  of  the  stern,  and 
wished  for  the  day. 

30  And  as  the  shipmen  were 
about  to  flee  out  of  the  ship,  when 
they  had  let  down  the  boat  into 
the  sea,  under  colour  as  though 
they  would  have  cast  anchors  out 
of  the  foreship, 

31  Paul  said  to  the  centurion 
and  to  the  soldiers,  Except  these 
abide  in  the  ship,  ye  cannot  be 
saved. 

32  Then  the  soldiers  cut  off 
the  ropes  of  the  boat,  and  let  her 
fall  off. 

33  And  while  the  day  was  com- 
ing on,  Paul  besought  them  all  to 
take  meat,  saying,  This  day  is  the 
fourteenth  day  that  ye  have  tar- 
ried and  continued  fasting,  having 
taken  nothing. 

34  AVherefore  I  pray  you  to 
take  some  meat;  for  this  is  for 
your  health :  for  there  shall  not 

ship,  by  throwing    out   whatever  they 

could   best  spare. 21.    Harm    and 

loss.     Kather  "hurt  and  damage,"  the 

same  words  as  in  ver.  10. 23.  The 

angel.       Rather     "  an    angel." 27. 

Driven  up  and  down.  Rather  "  drifting 
through."  Adria.  The  sea  between 
Greece,  Italy,  and  Africa,  and  not  what 

we   call   the   Adriatic. 33.    Having 

taken   nothing   as  a  regular  meal,  but 


THE  ACTS. 


305 


a  hair  fall  from  the  head  of  any 
of  you. 

35  And  when  he  had  thus  spo- 
ken, he  took  bread,  and  gave 
thanks  to  God  in  presence  of 
them  all;  and  when  he  had  broken 
it,  h'e  began  to  eat. 

36  Then  were  they  all  of  good 
cheer,  and  they  also  took  some 
meat. 

37  And  we  were  in  all  in  the 
ship  two  hundred  threescore  and 
sixteen  souls. 

38  And  when  they  had  eaten 
enough,  they  lightened  the  ship, 
and  cast  out  the  wheat  into  the 
sea. 

39  And  when  it  was  day,  they 
knew  not  the  land  :  but  they  dis- 
covered a  certain  creek  with  a 
shore,  into  the  which  they  were 
minded,  if  it  were  possible,  to 
thrust  in  the  ship. 

40  And  when  they  had  taken 
up  the  anchors,  they  committed 
themselves  unto  the  sea,  and  loosed 
the  rudder  bands,  and  hoised  up 
the  mainsail  to  the  wind,  and 
made  toward  shore. 

41  And  falling  into  a  place 
where  two  seas  met,  they  ran  the 
ship  aground ;  and  the  forepart 
stuck  fast,  and  remained  unmove- 

i  H  ■  -  ■"  -  --  -       —  -  — •- — 

having  eaten,  as  it  were,  by  snatches. 

38.  TJie  wheat  which  formed  the 

cargo. 39.  Greek.      Rather  "bay." 

With  a  shore  or  beach. 40.  Taken 

up.  Rather  "  cut."  Committed  them- 
selves unto.  Rather,  "let  them  (the 
anchors)  go  into  the  sea."  Loosed  the 
rudder  bands.  Literally,  "let  go  the 
bands  of  the  rudders."  The  ship,  prob- 
ably, had  two  paddles  for  rudders, 
one  on  each  quarter.  dl .  Where 
two  seas  met.  This  is  supposed  to  be  in 
St.  Paul's  bay,  in  the  island  of  Malta,  on 


able,  but  the  hinder  part  was  bro- 
ken with  the  violence  of  the  waves. 

42  And  the  soldiers'  counsel 
was  to  kill  the  prisoners,  lest  any 
of  them  should  swim  out,  and 
escape. 

43  But  the  centurion,  willing 
to  save  Paul,  kept  them  from  their 
purpose ;  and  commanded  that 
they  which  could  swim  should 
cast  themselves  first  into  the  sea,  and 
get  to  land : 

44  And  the  rest,  some  on 
boards,  and  some  on  broken  pieces 
of  the  ship.  And  so  it  came  to 
pass,  that  they  escaped  all  safe  to 
land. 

CHAPTER  XXVIIL 

AND  when  they  were  escaped, 
then  they  knew  that  the  island 
was  called  Melita. 

2  And  the  barbarous  people 
shewed  us  no  little  kindness  :  for 
they  kindled  a  fire,  and  received 
us  every  one,  because  of  the  pres- 
ent rain,  and  because  of  the  cold. 

3  And  when  Paul  had  gathered 
a  bundle  of  sticks,  and  laid  them 
on  the  fire,  there  came  a  viper  out 
of  the  heat,  and  fastened  on  his 
hand. 

4  And   when    the    barbarians 


the  north  shore,  where  the  little  island 
of  Salmonetta  allows  the  meeting  of  two 
currents  behind  it. 44.  Some  on  bro- 
ken pieces  of  the  ship.  Rather,  "others 
on  some  of  the  things  from  the  ship." 

XXVni.— 1.  Melita.  The  modern 
Malta,  lying  south  of  Sicily.  The  vessel 
had  been  driven  by  the  gale  about  500 

miles  from  Clauda  to  Melita. 2.  The 

barbarous  people.  Rather  "  the  bar- 
barians." By  this  is  to  be  understood  a 
people  of  a  foreign  language,  and  not  a 
savage  or  cruel  people,  according  to  our 


306 


THE  ACTS. 


saw  the  venomous  beast  hang  on 
his  hand,  they  said  among  them- 
selves, No  doubt  this  man  is  a 
murderer,  whom,  though  he  hath 
escaped  the  sea,  yet  vengeance 
suffereth  not  to  live. 

5  And  he  shook  off  the  beast 
into  the  fire,  and  felt  no  harm. 

6  Howbeit  they  looked  when 
he  should  have  swollen,  or  fallen 
down  dead  suddenly  :  but  after 
they  had  looked  a  great  while,  and 
saw  no  harm  come  to  him,  they 
changed  their  minds,  and  said  that 
he  was  a  god. 

7  In  the  same  quarters  were 
possessions  of  the  chief  man  of  the 
island,  whose  name  was  Publius  ; 
who  received  us,  and  lodged  us 
three  days  courteously. 

8  And  it  came  to  pass,  that  the 
father  of  Publius  lay  sick  of  a  fe- 
ver and  of  a  bloody  flux  :  to  whom 
Paul  entered  in,  and  prayed,  and 
laid  his  hands  on  him,  and  healed 
him. 

9  So  when  this  was  done,  oth- 
ers also,  which  had  diseases  in  the 
island,  came,  and  were  healed  : 

10  Who  also  honoured  us  with 
many  honours ;  and  when  we  de- 
parted, they  laded  us  with  such 
things  as  were  necessary. 

11  And  after  three  months  we 


modern  use   of 
chief  man,  i.  e., 
Whose  sign   was 


the  word. 

the  governor. 
Castor   and 


7. 


The 
-11. 


Pollux. 
These  twin-gods  of  the  Greek  mytholo- 
gy gave  name  to  the  ship,  had  their 
images  on  the  prow,  and  to  them  the 
vessel  was  dedicated,  as  Italian  vessels 
are  at  this  day  dedicated  to  some  saint, 

whose  image  is  enshrined  on  board. 

12.  Syracuse,  the  chief  city  of  Sicily,  on 

its    eastern    shore. 13.    Fetched    a 

compass,  i.  e.,  sailed  circuitously,  pro- 
bably   by    reason    of    baffling    winds. 


departed  in  a  ship  of  Alexandria, 
which  had  wintered  in  the  isle, 
whose  sign  was  Castor  and  Pollux. 

12  And  landing  at  Syracuse, 
we  tarried  there  three  days. 

13  And  from  thence  we  fetched 
a  compass,  and  came  to  Rhegium : 
and  after  one  day  the  south  wind 
blew,  and  we  came  the  next  day 
to  Puteoli : 

14  Where  we  found  brethren, 
and  were  desired  to  tarry  with 
them  seven  days :  and  so  we  went 
toward  Rome. 

15  And  from  thence,  when  the 
brethren  heard  of  us,  they  came 
to  meet  us  as  far  as  Appii  Forum, 
and  the  Three  Taverns ;  whom 
when  Paul  saw,  he  thanked  God, 
and  took  courage. 

16  And  when  we  came  to 
Rome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the 
guard  :  but  Paul  was  suffered  to 
dwell  by  himself  with  a  soldier 
that  kept  him. 

17  And  it  came  to  pass,  that 
after  three  days  Paul  called  the 
chief  of  the  Jews  together :  and 
when  they  were  come  together,  he 
said  unto  them,  Men  and  brethren, 
though  I  have  committed  nothing 
against  the  people,  or  customs  of 
our  fathers,  yet  was  I  delivered 

Rhegium  is  on  the  extreme  toe  of  Italy, 
on  the  straits  of  Messina.  Puteoli  (now 
Pozzuoli)  is  on  the  northern  shore  of 
the  bay  of  Naples.  It  was  used  as  a  port 

of  Rome. 15.  Appii  forum  was  27 

miles  south  of  Rome.  TJie  Three  Taverns 

were  17  miles  south  of  Rome. 16. 

The  captain  of  the  guard,  i.  e.,  the 
praetorian  prefect,  the  commander  of 
the  imperial  guard.  Paul  was  suffered 
to  dwell  by  himself.  The  very  slight 
charge  on  which  Paul  was  sent  to  Rome, 
and  probably  the  gentleness  of  his  man- 


THE  ACTS. 


307 


prisoner  from  Jerusalem  into  the 
hands  of  the  Romans  : 

18  Who,  when  they  had  exam- 
ined me,  would  have  let  me  go,  be- 
cause there  was  no  cause  of  death 
in  me. 

19  But  when  the  Jews  spake 
against  it,  I  was  constrained  to 
appeal  unto  Cesar;  not  that  I  had 
aught  to  accuse  my  nation  of. 

20  For  this  cause  therefore 
have  I  called  for  you,  to  see  you, 
and  to  speak  with  you :  because 
that  for  the  hope  of  Israel  I  am 
bound  with  this  chain. 

.  21  And  they  said  unto  him, 
"VVe  neither  received  letters  out  of 
Judea  concerning  thee,  neither 
any  of  the  brethren  that  came 
shewed  or  spake  any  harm  of  thee. 

22  But  we  desire  to  hear  of 
thee  what  thou  thinkest :  for  as 
concerning  this  sect,  we  know  that 
every  where  it  is  spoken  against. 

23  And  when  they  had  appoint- 
ed him  a  day,  there  came  many  to 
him  into  his  lodging ;  to  whom  he 
expounded  and  testified  the  king- 
dom of  God,  persuading  them  con- 
cerning Jesus,  both  out  of  the  law 
of  Moses,  and  out  of  the  prophets, 
from  morning  till  evening. 

24  And  some  believed  the 
things  which  were  spoken,  and 
some  believed  not. 

ner,  caused  him  to  be  treated  with  this 
remarkable  leniency.  With  a  soldier 
that  kept  him.  He  was  doubtless,  ac- 
cording to  the  Roman  custom,  chained 
by  his  right  hand  to  the  soldier's  left 

hand  (see  ver.  20). 26.  Isaiah  vi.  9, 

10. 30.  Two  whole  years.    Probably 

A.  D.  59-61.  Paul  was  released  after 
this  imprisonment,  and  after  a  lapse  of 
several  years  was  again  arrested,  im- 
prisoned, and  put  to  death  at  Rome  A.  D. 
68.      During  this  latter  imprisonment 


25  And  when  they  agreed  not 
among  themselves,  they  departed, 
after  that  Paul  had  spoken  one 
word.  Well  spake  the  Holy  Ghost 
by  Esaias  the  prophet  unto  our 
fathers, 

26  Saying,  Go  unto  this  people, 
and  say,  Hearing  ye  shall  hear, 
and  shall  not  understand;  and 
seeing  ye  shall  see,  and  not  per- 
ceive : 

27  For  the  heart  of  this  people 
is  waxed  gross,  and  their  ears  are 
dull  of  hearing,  and  their  eyes  have 
they  closed ;  lest  they  should  see 
with  their  eyes,  and  hear  with  their 
ears,  and  understand  with  their 
heart,  and  should  be  converted, 
and  I  should  heal  them. 

28  Be  it  known  therefore  unto 
you,  that  the  salvation  of  God  is 
sent  unto  the  Gentiles,  and  that 
they  will  hear  it. 

29  And  when  he  had  said  these 
words,  the  Jews  departed,  and 
had  great  reasoning  among  them- 
selves. 

30  And  Paul  dwelt  two  whole 
years  in  his  own  hired  house,  and 
received  all  that  came  in  unto  him, 

31  Preaching  the  kingdom  of 
God,  and  teaching  those  things 
which  concern  the  Lord  Jesus 
Christ,  with  all  confidence,  no  man 
forbidding  him. 

he  wrote  his  second  epistle  to  Timothy. 
We  would  chronologize  the   career  of 
Paul,  after  Barnabas  brought  him  to  An- 
tioch,  thus : 
A.  D. 
46. 47,    Paul's  first  missionary  tour. 

49,       Council  at  Jerusalem. 
50-53,    Paul's  second  missionary  tour. 
53-57,     Paul's  third  missionary  tour. 

59,       Festus  arrives  at  Cesarea. 
GO-62,    Paul  at  Pwome. 
67, 6S,    Paul's    second    imprisonment   and 
death. 

Compare  note  on  chap.  xi.  20. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

EOMAIS. 


CHAPTEK  I. 

PAUL,    a    servant    of     Jesus 
Christ,  called  to  be  an  apostle, 
separated  unto  the  gospel  of  God, 

2  (Which  he  had  promised 
afore  by  his  prophets  in  the  holy 
Scriptures,) 

3  Concerning  his  Son  Jesus 
Christ  our  Lord,  which  was  made 
of  the  seed  of  David  according  to 
the  flesh ; 

4  And  declared  to  be  the  Son  of 
God  with  power,  according  to  the 
Spirit  of  holiness,  by  the  resurrec- 
tion from  the  dead : 

5  By  whom  we  have  received 
grace  and  apostleship,  for  obedi- 
ence to  the  faith  among  all  na- 
tions, for  his  name : 

6  Among  whom  are  ye  also  the 
called  of  Jesus  Christ : 

7  To  all  that  be  in  Rome,  be- 
loved of  God,  called  to  be  saints  : 

This  epistle  was  written  from  Corinth 
probably  in  the  year  57,  and  sent  to. the 
Roman  Christians  by  the  hand  of  Phebe, 
a  prominent  helper  in  the  Corinthian 
Church,  who  was  called  to  Rome,  it  ap- 
pears, by  matters  pertaining  to  her  trade 
or  occupation. 

I. — 1.  A  servant.  Literally  "  a  bond 
servant."  Called  to  be  an  apostle.  Lit- 
erally  "  a  called   apostle." 2.   The 

brackets  in  some  editions  are  unneces- 
sary, as  the  2d  and  3d  verses  belong  to- 
gether.  4.   According  to  the  Spirit 

of  holiness.  This  is  in  opposition  to 
"  according  to  the  flesh  "  in  ver.  3.  His 
flesh  showed  him  to  be  man,  but  his 
Spirit  of  holiness  showed  him  to  be  God. 
The  resurrection  from  the  dead  was  the 
great  sign  of  perfect  holiness  and  divin- 
ity.  5.  Obedience  to  the  faith.  Rather 


Grace  to  you,  and  peace,  from 
God  our  Father  and  the  Lord  Je- 
sus Christ. 

8  First,  I  thank  my  God 
through  Jesus  Christ  for  you  all, 
that  your  faith  is '  spoken  of 
throughout  the  whole  world. 

9  For  God  is  my  witness,  whom 
I  serve  with  my  spirit  in  the  gos- 
pel of  his  Son,  that  without  ceas- 
ing I  make  mention  of  you  always 
in  my  prayers ; 

10  Making  request,  if  by  any 
means  now  at  length  I  might  have 
a  prosperous  journey  by  the  will 
of  God  to  come  unto  you. 

11  For  I  long  to  see  you,  that 
I  may  impart  unto  you  some  spirit- 
ual gift,  to  the  end  ye  may  be  es- 
tablished ; 

12  That  is,  that  I  may  be  com- 
forted together  with  you  by  the 
mutual  faith  both  of  you  and  me. 

"obedience  of  faith"  (i.  e.,  obedience 
founded  on  a  true  faith).  For  his  name, 
i.  e.,  in  honour  of  his  name.  The  grace 
and  apostleship  were  given  to  Paul  for 

the  honour  of  Christ's  name. 7.  Called 

to  be  saints.     Literally  "called  saints," 

i.  e.,  "  called  ones  and  saints." 9. 

With  my  spirit,  i.  e.,  with  a  deeper  than 

a  lip  or  limb-service. 10.  If  by  any 

means  now  at  length.  Rather,  "  if  per- 
haps at  some  time  before  long." 11. 

Some  spiritual  gift,  i.  e.,  some  of  those 
miraculous  gifts  for  edification  which 
only  the  apostles  were  commissioned  to 
bestow,  as  the  gift  of  tongues,  for  ex- 
ample. Comp.  Acts  viii.  14-18.  The 
name  of  the  Holy  Spirit  is  often  used 

for  these  his  gifts.    See  Acts  xix.  2. 

13.  Was  let.  Old  English  for  "  was  hin- 
dered."    Other  Gentiles.     Rather,  "  the 


ROMANS. 


309 


13  Now  I  would  not  have  you 
ignorant,  brethren,  that  oftentimes 
I  purposed  to  come  unto  you,  (but 
was  let  hitherto,)  that  I  might 
have  some  fruit  among  you  also, 
even  as  among  other  Gentiles. 

14  I  am  debtor  both  to  the 
Greeks,  and  to  the  Barbarians ; 
both  to  the  wise,  and  to  the  un- 
wise. 

15  So,  as  much  as  in  me  is,  I 
am  ready  to  preach  the, gospel  to 
you  that  are  at  Rome  also. 

16  For  I  am  not  ashamed  of 
the  gospel  of  Christ :  for  it  is  the 
power  of  God  unto  salvation  to 
every  one  that  believeth ;  to  the 
Jew  first,  and  also  to  the  Greek. 

17  For  therein  is  the  righteous- 
ness of  God  revealed  from  faith  to 
faith :  as  it  is  written,  The  just 
shall  live  by  faith. 

rest  of  the  Gentiles,"  i.  e.,  those  whom 

Paul   had  visited. 14.   Both  to  the 

Greeks,  and  to  the  Barbarians.  As  the 
Greeks  called  all  who  spoke  other  than 
the  Greek  language  "  Barbarians,"  so 
the  nations  which  received  the  Greek 
tongue  used  the  word  for  those  beyond 
the  more  refined  portions  of  the  world, 
where  the  Greek  tongue  had  spread. 
"Greeks  and  Barbarians"  thus  means 
"  refined  and  unrefined  nations."  It 
should  be  remembered  that  the  mean- 
ing of  "  savage  "  or  u  cruel "  is  a  modern 
signification  of  the  word  "  barbarian." 

16.    To  the  Jew  first.     The  Jews 

had  been  first  visited  by  the  gospel,  and 
Christ's  command  to  preach  the  gospel 

put  the  Jews  first  as  its  recipients. 

11 .  From  faith  to  faith.  Of  this  much- 
discussed  passage  I  offer  the  following 
solution  :  "In  the  gospel  God's  plan  of 
righteousness  and  salvation  for  man  is 
revealed  by  faithful  writers  and  preach- 
ers to  those  who  receive  the  truth  in 
faith."  I  make  the  abstract  to  be  used 
for  the  concrete,  "from  faith  to  faith" 
being  "  from  men  of  faith  to  men  of 
faith."     Paul  struck  the  kev-note  of  this 


18  For  the  wrath  of  God  is  re- 
vealed from  heaven  against  all 
ungodliness  and  unrighteousness 
of  men,  who  hold  the  truth  in  un- 
righteousness ; 

19  Because  that  which  may  be 
known  of  God  is  manifest  in  them  •, 
for  God  hath  shewed  it  unto  them. 

^  20  For  the  invisible  things  of 
him  from  the  creation  of  the  world 
are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even 
his  eternal  power  and  Godhead ; 
so  that  they  are  without  excuse  : 

21  Because  that,  when  they 
knew  God,  they  glorified  Mm  not 
as  God,  neither  were  thankful  ; 
but  became  vain  in  their  imagina- 
tions, and  their  foolish  heart  was 
darkened. 

22  Professing  themselves  to  be 
wise,  they  became  fools, 

epistle  in  the  16th  verse  by  using  the 
word  "believeth."  That  led  him  to 
dwell  on  the  place  and  power  of  faith. 
The  English  reader  should  remember 
that  the  same  word  in  Greek  is  used  for 
"belief"  (and  its  verb)  and  "faith." 
The  quotation  is  from  Habakkuk  ii.  4. 

18.  For,  doc.     The  connection  is, 

"  The  gospel  brings  salvation  to  the  be- 
liever— I  say  believer,  for  faith  only  gives 
the  just  life,  and  the  same  revelation, 
which  discloses  this  righteousness,  also 
discloses  the  fearful  doom  of  those  who 
possess  not  this  (and  hence  any)  right- 
eousness." WIw  hold  the  truth  in  un- 
righteousness. All  men  are  regarded  as 
holding  some  truth,  as  knowing  some- 
thing of  God,  but  those  who  have  not 
the  "  righteousness  of  God  "  are  sinning 
against  this  truth,  practically  despising 
it  and  holding  the  truth  in  unright- 
eousness.  19.  In  them,  i.  e.,  in  their 

minds.    Shewed.     Better  "  manifested." 

20.   TJte  invisible  things  of  him, 

i.  e.,  his  eternal  power  and  Godhead. 
The  arrangement  in  the  English  version 
is  awkward. 21 .  Became  vain.  Idol- 
atry is  often  styled  "  vanity  "  in  Scrip- 


310 


ROMANS. 


23  And  changed  the  glory  of 
the  uncorruptible  God  into  an 
image  made  like  to  corruptible 
man,  and  to  birds,  and  fourfooted 
beasts,  and  creeping  things. 

24  Wherefore  God  also  gave 
them  up  to  uncleanness,  through 
the  lusts  of  their  own  hearts,  to 
dishonour  their  own  bodies  be- 
tween themselves : 

25  Who  changed  the  truth  of 
God  into  a  lie,  and  worshipped 
and  served  the  creature  more  than 
the  Creator,  who  is  blessed  for 
ever.    Amen. 

26  For  this  cause  God  gave 
them  up  unto  vile  affections  :  for 
even  their  women  did  change  the 
natural  use  into  that  which  is 
against  nature : 

27  And  likewise  also  the  men, 
leaving  the  natural  use  of  the  wo- 
man, burned  in  their  lust  one  to- 
ward another;  men  with  men 
working  that  which  is  unseemly, 
and  receiving  in  themselves  that 
recompense  of  their  error  which 
was  meet. 

28  And  even  as  they  did  not 
like  to  retain  God  in  their  know- 
ledge, God  gave  them  over  to  a 
reprobate  mind,  to  do  those  things 
which  are  not  convenient  ; 

29  Being   filled   with    all   un- 

ture.     See  Acts  xiv.  15. 23.    Uncor* 

ruptible,  i.  e.,  undecaying,  immortal. 

24.   This  verse,  as  anticipatory  of  ver. 

26,  is  parenthetical. 28.  Tlwse  things 

which  are  not  convenient.     A  figure  of 

speech  (litotes)  for  "  base  actions." 

29.  Debate.     Rather  "strife."      Whis- 
perers, i.    e.,   secret   defamers. 30. 

Backbiters.  Rather,  open  "  calumnia- 
tors."— The  general  argument  of  this 
chapter  (after  the  inscription)  is  thus : 
"  I  rejoice  in  your  faith  and  long  to 
visit  you.     Duty  aa  well  as  pleasure 


righteousness,  fornication,  wicked- 
ness, covetousness,  maliciousness ; 
full  of  envy,  murder,  debate,  de- 
ceit, malignity ;  whisperers, 

30  Backbiters,  haters  of  God, 
despiteful,  proud,  boasters,  inven- 
tors of  evil  things,  disobedient  to 
parents, 

31  Without  understanding,  cov- 
enant-breakers, without  natural 
affection,  implacable,  unmerciful : 

32  Who,  knowing  the  judg- 
ment of  God,  that  they  which 
commit  such  things  are  worthy  of 
death,  not  only  do  the  same,  but 
have  pleasure  in  them  that  do 
them. 

CHAPTER  II. 

THEREFORE  thou  art  inex- 
cusable, O  man,  whosoever 
thou  art  that  judgest :  for  wherein 
thou  judgest  another,  thou  con- 
demnest  thyself;  for  thou  that 
judgest  doest  the  same  things. 

2  But  we  are  sure  that  the 
judgment  of  God  is  according  to 
truth  against  them  which  commit 
such  things. 

3  And  thinkest  thou  this,  0 
man,  that  judgest  them  which  do 
such  things,  and  doest  the  same, 
that  thou  shalt  escape  the  judg- 
ment of  God  ? 

would  lead  me  to  you,  for  the  gospel  is 
entrusted  to  me  to  be  carried  to  the 
Gentiles.  Now  this  gospel  shows  that 
the  only  righteousness  man  can  have  is 
through  faith,  for  man  trusting  to  him- 
self, although  possessing  some  know- 
ledge of  God,  goes  farther  and  farther 
from  the  truth,  inexcusably  plunging 
himself  (with  God's  judicial  permission) 
into  the  depths  of  depravity." 

II. — 1.    Therefore,  i.   e.,  because  of 

this  universal  depravity. 4.  T/ie  riches 

of  his  goodness,  dec,  i.  e.,  his  abundant 


ROMANS. 


311 


4  Or  despisest  thou  the  riches 
of  his  goodness  and  forbearance 
and  longsuffering ;  not  knowing 
that  the  goodness  of  God  leadeth 
thee  to  repentance  ? 

5  But,  after  thy  hardness  and 
impenitent  heart,  treasurest  up 
unto  thyself  wrath  against  the  day 
of  wrath  and  revelation  of  the 
righteous  judgment  of  God ; 

6  Who  will  render  to  every 
man  according  to  his  deeds : 

7  To  them  who  by  patient  con- 
tinuance in  well  doing  seek  for 
glory  and  honour  and  immortali- 
ty, eternal  life : 

8  But  unto  them  that  are  con- 
tentious, and  do  not  obey  the 
truth,  but  obey  unrighteousness, 
indignation  and  wrath, 

9  Tribulation  and  anguish,  up- 
on every  soul  of  man  that  doeth 
evil ;  of  the  Jew  first,  and  also  of 
the  Gentile ; 

10  But  glory,  honour,  and 
peace,  to  every  man  that  worketh 
good ;  to  the  Jew  first,  and  also 
to  the  Gentile : 

11  For  there  is  no  respect  of 
persons  with  God. 

12  For  as  many  as  have  sinned 
without  law  shall  also  perish  with- 
out law ;  and  as  many  as  have 
sinned  in  the  law  shall  be  judged 
by  the  law ; 

13  (For  not  the  hearers  of  the 

goodness,  &c.  Leadeth  thee  to  repent- 
ance, i.  e.,  is  thy  guide  to  repentance,  if 
thou  wilt  only  follow  it. 7.  By  pa- 
tient continuance.  Better  "  in  patient 
continuance."  Eternal  life.  This  be- 
longs as  the  object  to  the  verb  "  ren- 
der" implied,  thus:  "God  will  render 
eternal  life  to  them  who  in  patient  con- 
tinuance, &c." 8.    Indignation   and 

wrath  are  unto  them  that  are  conten- 
tious, &c. 9.  Of  the  Jew  first.     See 


law  are  just  before  God,  but  the 
doers  of  the  law  shall  be  justified. 

14  For  when  the  Gentiles, 
which  have  not  the  law,  do  by  na- 
ture the  things  contained  in  the 
law,  these,  having  not  the  law,  are 
a  law  unto  themselves  : 

15  Which  shew  the  work  of 
the  law  written  in  their  hearts, 
their  conscience  also  bearing  wit- 
ness, and  their  thoughts  the  mean 
while  accusing  or  else  excusing 
one  another ;) 

16  In  the  day  when  God  shall 
judge  the  secrets  of  men  by  Jesus 
Christ  according  to  my  gospel. 

17  Behold,  thou  art  called  a* 
Jew,  and  restest  in  the  law,  and 
makest  thy  boast  of  God, 

18  And  knowest  his  will,  and 
approvest  the  things  that  are 
more  excellent,  being  instructed 
out  of  the  law ; 

19  And  art  confident  that  thou 
thyself  art  a  guide  of  the  blind,  a 
light  of  them  which  are  in  dark- 
ness, 

20  An  instructor  of  the  foolish, 
a  teacher  of  babes,  which  hast  the 
form  of  knowledge  and  of  the 
truth  in  the  law. 

21  Thou  therefore  which  teach- 
est  another,  teachest  thou  not  thy- 
self ?  thou  that  preachest  a  man 
should  not  steal,  dost  thou  steal  ? 

22  Thou    that   sayest    a    man 

on  ver.  16.  Thfe  9th  verse  should  be- 
gin a  new  sentence,  which  is  correlated 
by  antithesis  to  ver.  10. 12.  With- 
out law,  i.  e.,  without  a  written  law. 
The  Jews  are  intended,  doubtless,  by 
those  who  "have  sinned  in  the  law." 
The  Gentiles  shall  perish,  not  according 
to  the  penalties  of  a  written  law,  but 
of  the  law  written  in  their  hearts.  In 
this  way  they  perish  "  without  law." 
16.  In  the  day.    This  is  to  be  join- 


312 


ROMANS. 


should  not  commit  adultery,  dost 
thou  commit  adultery  ?  thou  that 
abhorrest  idols,  dost  thou  commit 
sacrilege  ? 

23  Thou  that  makest  thy  boast 
of  the  law,  through  breaking  the 
law  dishonourest  thou  God  ? 

24  For  the  name  of  God  is 
blasphemed  among  the  Gentiles 
through  you,  as  it  is  written. 

25  For  circumcision  verily  prof- 
iteth,  if  thou  keep  the  law :  but  if 
thou  be  a  breaker  of  the  law,  thy 
circumcision  is  made  uncircum- 
cision. 

26  Therefore,  if  the  uncircum- 
cision  keep  the  righteousness  of 
the  law,  shall  not  his  uncircumcis- 
ion  be  counted  for  circumcision  ? 

27  And  shall  not  uncircumcis- 
ion  which  is  by  nature,  if  it  fulfil 
the  law,  judge  thee,  who  by  the 
letter  and  circumcision  dost  trans- 
gress the  law  ? 

28  For  he  is  not  a  Jew,  which 
is  one  outwardly ;  neither  is  that 

ed  withi  ver.  12,  the  three  intervening 
verses  being  a  parenthesis,  to  explain  to 
bigoted  Jews  the  fact  asserted  that  they 
could  sin  "  in  the  law."  This  day  is  un- 
doubtedly the   day  of  final  judgment. 

24.  Through  you,  Jews.     As  it  is 

written.     Isaiah  lii.  5,  Ezek.  xxxvi.  20. 

25.  Is  made  uncircumcision,  i.  e., 

becomes  no  better  than  uncircumcision. 
— The  argument  of  this  chapter  is  thus : 
"  Because,  then,  of  man's  universal  de- 
pravity, no  one  can  act  the  judge  against 
another.  For  such  a  judge,  even  though 
he  be  a  Jew,  must  either  repent  of  his 
sins,  or  else  meet  the  wrath  of  God,  re- 
ceiving his  final  judgment  according  to 
the  light  of  the  written  or  unwritten  law, 
whichever  he  possessed.  Let  not  the 
Jew,  thenx  boast  over  the  Gentile,  for  he 
is  no  better  a  man,  but  only  has  greater 
privileges,  and  his  Judaism  is  no  salva- 
tion without  obedience,  and   this  obe- 


circumcision,  which  is  outward  in 
the  flesh : 

29  But  he  is  a  Jew,  which  is 
one  inwardly ;  and  circumcision  is 
that  of  the  heart,  in  the  spirit,  and 
not  in  the  letter;  whose  praise 
is  not  of  men,  but  of  God. 

CHAPTER  III. 

WHAT    advantage   then   hath 
the  Jew?  or  what  profit  is 
there  of  circumcision  ? 

2  Much  every  way :  chiefly,  be- 
cause that  unto  them  were  com- 
mitted the  oracles  of  God. 

3  For  what  if  some  did  not  be- 
lieve ?  shall  their  unbelief  make 
the  faith  of  God  without  effect  ? 

4  God  forbid  :  yea,  let  God  be 
true,  but  every  man  a  liar  ;  as  it 
is  written,  That  thou  mightest  be 
justified  in  thy  sayings,  and  might- 
est overcome  when  thou  art  judg- 
ed. 

5  But  if  our  unrighteousness 

dience  is  a  matter  of  the  heart  and 
life." 

III. — 2.  Unto  them,  i.  e.,  unto  the 
Jews.  The  oracles  of  God,  i.  e.,  the 
Holy  Scriptures. 3.  Shall  the  faith- 
lessness of  unbelieving  Jews  affect  God's 
faithfulness,  in  keeping  his  promise  to 
bless  the  world  through  the  Jews  ?  Nay, 
God  gave  them  the  Scriptures  with  their 
promises,  and,  in  spite  of  their  rebellion, 
the  blessing  shall  follow  these  divine 

gifts. 4.  God  forbid.    Simply,  "  Let 

it  not  be  "  in  the  Greek.  As  it  is  writ- 
ten in  Ps.  li.  4.      When  thou  art  judged. 

Rather,  "  when  thou  judgest." 5.  I 

speak  as  a  man.  God's  acts  are  beyond 
human  reasoning,  yet  even  according  to 
our  own  laws  of  conduct  we  can  see  the 
reason  of  much  that  God  does.  The 
phrase  is  equivalent  to,  "I  take  even  a 
human  view  of  God's  ways,  and  can  thus 
show  their  justice."     Comp.  Gal.  iii.  15. 


ROMANS. 


313 


commend  the  righteousness  of 
God,  what  shall  we  say  ?  Is 
God  unrighteous  who  taketh  ven- 
geance ?  (I  speak  as  a  man) 

6  God  forbid :  for  then  how 
shall  God  judge  the  world  ? 

7  For  if  the  truth  of  God  hath 
more  abounded  through  my  lie 
unto  his  glory;  why  yet  am  I 
also  judged  as  a  sinner  ? 

8  And  not  rather,  (as  we  be 
slanderously  reported,  and  as 
some  affirm  that  we  say,)  Let  us 
do  evil,  that  good  may  come  ? 
whose  damnation  is  just. 

9  What  then  ?  are  we  better 
than  they  ?  No,  in  no  wise  :  for 
we  have  before  proved  both  Jews 
and  Gentiles,  that  they  are  all  un- 
der sin ; 

10  As  it  is  written,  There  is 
none  righteous,  no,  not  one  : 

11  There  is  none  that  under- 
standeth,  there  is  none  that  seek- 
eth  after  God. 

12  They  are  all  gone  out  of  the 
way,  they  are  together  become  uu- 

-6.  God  forbid.     See  ver.  4.     How 


shall  God  judge  the  world,  if  he  praise 
those  that  do  evil,  because  they  bring 
out  (by  contrast  and  in  exercise)  his  glo- 
rious perfections  ? 7.  For.  This  in- 
troduces the  objector's  proposition.  The 
connection  is,  "  We  cannot  suppose  that 
the  fact  that  our  sins  develope  God's 
perfections  will  benefit  us ;  for  such  is 
the  notion  of  some  who  say,  '  if  the  truth 

of  God,'  &c." 8.  This  verse  is  well 

rendered  by  Bloomfield,  uWhy  then 
may  we  not  say  (as  some  do  actually, 
though  slanderously  [whose  condemna- 
tion is  just]  accuse  us  of  saying)  let  us 

do  evil,  that  good  may  come?" 9. 

Are  we  better  ?  This  is  the  second  query 
concerning  the  Jews.  The  first  is  in 
ver.  1.  The  whole  connection  is,  What 
advantage  has  the  Jew  (ver.  1)?  He 
has  the  oracles  (ver.  2),  the  blessings 
14 


profitable  ;  there  is  none  that  do- 
eth  good,  no,  not  one  : 

13  Their  throat  is  an  open  sep- 
ulchre ;  with  their  tongues  they 
have  used  deceit ;  the  poison  of 
asps  is  under  their  lips  : 

14  Whose  mouth  is  full  of 
cursing  and  bitterness : 

15  Their  feet  are  swift  to  shed 
blood : 

16  Destruction  and  misery  are 
in  their  ways  : 

17  And  the  way  of  peace  have 
they  not  known  : 

18  There  is  no  fear  of  God  be- 
fore their  eyes. 

19  Now  we  know  that  what 
things  soever  the  law  saith,  it  saith 
to  them  who  are  under  the  law : 
that  every  mouth  may  be  stopped, 
and  all  the  world  may  become 
guilty  before  God. 

20  Therefore  by  the  deeds  of 
the  law  there  shall  no  flesh  be  jus- 
tified in  his  sight :  for  by  the  law 
is  the  knowledge  of  sin. 

21  But  now  the  righteousness 

from  which  his  unbelief  shall  not  hinder 
(vv.  3,  4),  nor  on  the  other  hand  shall 
that  unrighteousness  of  the  Jew  go  un- 
punished because  blessings  follow  in  its 
train  (vv.  5-8).  Then  again,  are  Jews 
morally  better  than   Gentiles,  because 

thus  privileged  (ver.  9)? 10, 11,  12. 

Psalm  xiv.    1-3. 13.  Ps.  v.   9  and 

cxl.  4.-   -14.  Psalm  x.  7. 15,  16, 

1 8.  Psalm  xxxvi. 

quotations  from 


17.  Isaiah  lix.  7,  8. 

I. 19.  The  above 

the  Psalms  and  Isaiah  are  here  referred 
to  as  "the  law,"  the  word  here  being 
applied  in  a  large  sense  to  the  whole  rev- 
elation of  God,  committed  to  the  Jews. 
Their  own  Scriptures  declared  the  Jews 

guilty  before  God. 20.  By  the  law 

is  the  knowledge  of  sin,  as  testified  to 
in  the  above  quotations  from  the  law. 
See  on  ver.  19.  The  law  itself  testifies 
to  the  inability  of  the  depraved  Jews  to 


314 


ROMANS. 


of  God  without  the  law  is  mani- 
fested, being  witnessed  by  the  law 
and  the  prophets ; 

22  Even  the  righteousness  of 
God  which  is  by  faith  of  Jesus 
Christ  unto  all  and  upon  all  them 
that  believe ;  for  there  is  no  dif- 
ference : 

23  For  all  have  sinned,  and 
come  short  of  the  glory  of  God ; 

24  Being  justified  freely  by  his 
grace  through  the  redemption  that 
is  in  Christ  Jesus  : 

25  Whom  God  hath  set  forth 
to  be  a  propitiation  through  faith 
in  his  blood,  to  declare  his  right- 
eousness for  the  remission  of  sins 
that  are  past,  through  the  forbear- 
ance of  God ; 

26  To  declare,  I  say,  at  this 

keep  it. 21.  Being  witnessed  by  the 

law.  The  law  not  only  testifies  to  the 
depravity  of  the  Jews,  but  to  another 
method  of  justification  than  by  a  perfect 
obedience,  which  latter  method  (perfect? 

obedience)  it  proves  impossible. 22. 

Unto  all  and  upon  all  them  that  believe. 
I  would  suggest,  "  in  all  believers  as  a 
new  nature,  and  upon  all  believers  as  a 

shield." 23.  Come  short  of  the  glory 

of  God,  as  seen  in  holiness  here,  and 
eternal  exaltation  hereafter. 24.  Be- 
ing justified  (if  justified  at  all)  freely  by 
his  grace. 25.  To  declare  his  right- 
eousness. See  next  verse.  Christ  by 
his  blood  shows  God's  righteousness, 
who  cannot  pardon  sin  except  by  such 
propitiation.  A  "propitiation"  is  an 
atonement,  a  sufficient  expiation  for  sin. 

27.  All  boasting  is  impossible  to 

man,  who  is  saved  (whether  Jew  or 
Gentile)  by  God's  grace,  which  operates 
through  Christ's  atonement  and  man's 
faith  therein.     No  work  of  man  merits 

or  can   merit  this  result. 30.  God 

justifies  the  circumcision  (i.  e.,  the  Jews), 
not  by  their  conformity  to  the  ritual  of 
Moses,  but  by  the  faith  in  God's  grace 
which  they  may  possess  in  this  conformi- 


time  his  righteousness  :  that  he 
might  be  just,  and  the  justifier  of 
him  which  believeth  in  Jesus. 

27  Where  m  boasting  then  ?  It 
is  excluded.  By  what  law?  of 
works  ?  Nay ;  hut  by  the  law  of 
faith. 

28  Therefore  we  conclude  that 
a  man  is  justified  by  faith  without 
the  deeds  of  the  law. 

29  Is  he  the  God  of  the  Jews 
only  ?  is  he  not  also  of  the  Gen- 
tiles ?     Yes,  of  the  Gentiles  also : 

80  Seeing  it  is  one  God,  which 
shall  justify  the  circumcision  by 
faith,  and  uncircumcision  through 
faith. 

31  Do  we  then  make  void  the 
law  through  faith  ?  God  forbid : 
yea,  we  establish  the  law. 

ty,  and  he  justifies  the  uncircumcision 
(i.  e.,  the  Gentiles)  by  their  faith  like- 
wise. The  original  is  strictly  "  the  cir- 
cumcision from  faith,  and  the  uncircum- 
cision through  the  faith."  Perhaps  the 
difference  in  the  preposition  and  in  the 
article  may  be  illustrated  thus :  "  the 
circumcision  by  faith  and  the  uncircum- 
cision by  means  of  the  same  faith." 

31.  God  forbid.  See  chap.  iii.  4.  We 
establish  the  law,  by  showing  its  true  of- 
fice to  convince  men  of  sin,  and  point 
them  to  faith  in  God's  salvation. — The 
argument  of  this  chapter  is  thus :  "  Yet 
the  Jew  differs  from  the  Gentile  in  the 
amount  of  light  and  privilege,  for  the 
Jew  has  had  the  inspired  Scriptures  in 
his  possession,  a  privilege  which  he  has 
neglected,  and  this  neglect  is  the  occa- 
sion for  God  to  manifest  his  righteous- 
ness and  glory  to  the  Gentile  world,  a 
result,  however,  which  reflects  no  credit 
on  the  Jew.  Jew  and  Gentile  are  alike 
sinners,  to  be  justified  by  faith  in  God's 
sovereign  grace  through  Christ's  propi- 
tiatory sacrifice ;  a  faith  which  does  not 
make  void  the  law,  but  shows  its  true 
significance,  as  convincing  of  sin  and 
proving  the  necessity  of  faith." 


ROMANS. 


315 


CHAPTER  IV. 
"TYTHAT  shall  we  say  then  that 
T  T     Abraham  our  father,  as  per- 
taining to  the  flesh,  hath  found  ? 

2  For  if  Abraham  were  justifi- 
ed by  works,  he  hath  whereof  to 
glory ;  but  not  before  God. 

3  For  what  saith  the  Scrip- 
ture ?  Abraham  believed  God, 
and  it  was  counted  unto  him  for 
righteousness. 

4  Now  to  him  that  worketh  is 
the  reward  not  reckoned  of  grace, 
but  of  debt. 

5  But  to  him  that  worketh  not, 
but  believe  th  on  him  that  justifi- 
eth  the  ungodly,  his  faith  is  count- 
ed for  righteousness. 

6  Evan  as  David  also  descri- 
beth  the  blessedness  of  the  man, 
unto  whom  God  imputeth  right- 
eousness without  works, 

7  Saying,  Blessed  are  they 
whose  iniquities  are  forgiven,  and 
whose  sins  are  covered. 

8  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin. 

9  Cometh  this  blessedness  then 
upon  the  circumcision  only,  or 
upon    the    uncircumcision    also  ? 

IV. — 1.  The  answer  to  this  question 
appears  in  the  argument  of  the  whole 
chapter.  The  answer  is  this :  "  Abraham 
found  no  justificatory  benefit  according 
to  the  flesh."  The  verse  should  read, 
"  What  shall  we  then  say  that  Abraham 

our  father  found  as  to  the  flesh?" 2. 

But  not  before  God.  This  should  be  de- 
tached from  the  preceding  clause,  thus  : 
"  If  Abraham  were  justified  by  works,  he 
hath  whereof  to  boast.  But  he  certainly 
could  not  boast  before  God,  whatever 
he  could  do  before  men,  for  the  Scrip- 
ture says,  &c." 3.  Gen.  xv.  6. 7, 

8.    Psalm  xxxii.  1,  2. 9.   This  and 

the  two  following  verses  have  this  argu- 
ment, viz.,  "Is  this  blessedness  of  im- 
puted righteousness  only  for  the  circum- 


for  we  say  that  faith  was  reckoned 
to  Abraham  for  righteousness. 

10  How  was  it  then  reckoned  ? 
when  he  was  in  circumcision,  or 
in  uncircumcision  ?  Not  in  cir- 
cumcision, but  in  uncircumcision. 

11  And  he  received  the  sign  of 
circumcision,  a  seal  of  the  right- 
eousness of  the  faith  which  he  had 
yet  being  uncircumcised  :  that  he 
might  be  the  father  of  all  them 
that  believe,  though  they  be  not 
circumcised  ;  that  righteousness 
might  be  imputed  unto  them 
also : 

12  And  the  father  of  circum- 
cision to  them  who  are  not  of  the 
circumcision  only,  but  who  also 
walk  in  the  steps  of  that  faith  of 
our  father  Abraham,  which  he  had 
being  yet  uncircumcised. 

13  For  the  promise,  that  he 
should  be  the  heir  of  the  world, 
ivas  not  to  Abraham,  or  to  his 
seed,  through  the  law,  but  through 
the  righteousness  of  faith. 

14  For  if  they  which  are  of  the 
law  he  heirs,  faith  is  made  void, 
and  the  promise  made  of  none 
effect : 


cised  (for  in  Abraham's  case,  which  we 
have  in  hand,  the  blessedness  arose  from 
an  imputed  righteousness),  or  is  it  for 
the  uncircumcised  also  ?  Clearly  for 
both,  because  Abraham  had  the  imputed 
righteousness  before  he  was  circumcised, 
and   circumcision  was  only   a   seal,  or 

outward  mark  of  that  righteousness." 

11.  Of  all  them  that  believe,  though 
they  be  not  circumcised.     Rather,   "of 

all   uncircumcised    believers." 1 3. 

See  Gen.  xxii.  16-18,  where  Abraham's 
faith  in  offering  up  Isaac  is  made  the 

basis  of  the  promise. 14.  This  is  an 

answer  to  those  who  would  say  that 
Abraham  was  saved  both  by  faith  and 
works.  This  is  here  shown  to  be  an  im- 
possibility.   A  man's  acceptance  with 


316. 


ROMANS. 


15  Because  the  law  worketh 
wrath  :  for  where  no  law  is,  there 
is  no  transgression. 

16  Therefore  it  is  of  faith,  that 
it  might  he  by  grace ;  to  the  end 
the  promise  might  be  sure  to  all 
the  seed ;  not  to  that  only  which 
is  of  the  law,  but  to  that  also 
which  is  of  the  faith  of  Abraham ; 
who  is  the  father  of  us  all, 

17  (As  it  is  written,  I  have 
made  thee  a  father  of  many  na- 
tions,) before  him  whom  he  be- 
lieved, even  God,  who  quickeneth 
the  dead,  and  calleth  those  things 
which  be  not  as  though  they  were  : 

18  "Who  against  hope  believed 
in  hope,  that  he  might  become  the 
father  of  many  nations,  according 
to  that  which  was  spoken,  So  shall 
thy  seed  be. 

19  And  being  not  weak  in 
faith,  he  considered  not  his  own 
body  now  dead,  when  he  was 
about  a  hundred  years  old,  neither 
yet  the  deadness  of  Sarah's  womb : 

God  must  be  from  one  or  the  other,  but 

cannot  be  from  both. 15.  Wherever 

a  holy  law  is,  man  in  his  depravity 
breaks  it,  and  this  transgression  calls  for 
wrath  or  punishment.  This  is  a  second 
argument  against  the  idea  that  works 
formed  part  of  Abraham's  righteousness. 

16.  Therefore  it  is  of  faith,  that  it 

might  be  by  grace.  The  conclusion, 
therefore,  is,  that  Abraham  received  the 
promise  only  because  of  his  faith,  and  it 
is  clearly  so  revealed,  in  order  that  we 
may  see  it  is  a  matter  of  God's  grace. 

17.    Gen.    xvii.    5.      Before   him 

whom  he  believed.  This  follows  the  last 
clause  of  the  16th  verse.  In  God's  eye, 
Abraham  is  the  father  of  both  Gentile 

and   Jew   who   believe. 18.    Who 

(Abraham)  against  hope  believed  in  hope. 
Or,  "  who  believed  God's  promise  and 
fully  expected  the  fulfilment  regarding 
that  which  was  beyond  all  ordinary  ex- 
pectation." Gen.  xv.  5. 19.  He  con- 


20  He  staggered  not  at  the 
promise  of  God  through  unbelief; 
but  was  strong  in  faith,  giving 
glory  to  God ; 

21  And  being  fully  persuaded, 
that  what  he  had  promised,  he 
was  able  also  to  perform. 

22  And  therefore  it  was  im- 
puted to  him  for  righteousness. 

23  Now  it  was  not  written  for 
his  sake  alone,  that  it  was  imputed 
to  him ; 

24  But  for  us  also,  to  whom  it 
shall  be  imputed,  if  we  believe  on 
him  that  raised  up  Jesus  our  Lord 
from  the  dead ; 

25  Who  was  delivered  for  our 
offences,  and  was  raised  again  for 
our  justification.  . 

CHAPTER  V. 

THEREFORE  being  justified 
by  faith,  we  have  peace  with 
God  through  our  Lord  Jesus 
Christ : 

sidered  not  (as  any  argument  against 
the  promise  of  God)  the  fact  that  his 
own  body  was  now  dead  as  regards  pro- 
creating  power. 20.    He   staggered 

not  at  the  promise.     Rather,  "and  he 

disputed  not  against  the  promise." 

24.  If  we  believe.  Rather,  "  who  be- 
lieve."  25.    Who  was  delivered  to 

death  for  the  removal  of  our  offences, 
and  was  raised  again  for  our  justifica- 
tion, i.  e.,  to  carry  on  the  same  plan  of 
justification  to  its  final  consummation. 
— The  argument  of  this  chapter  is  thus : 
"In  this  way  Abraham,  the  great  father 
of  the  Jews,  had  no  goodness  of  his  own 
to  offer,  but  received  an  imputed  right- 
eousness, his  faith  being  counted  for 
righteousness ;  and  as  this  happened  be- 
fore he  was  circumcised,  he  is  shown  to 
be  the  father  of  all  the  faithful  whether 
circumcised  or  not." 

V. — 2.  By  whom  also  we  have  access. 
Rather,  "By  whom  also  we  have  had 


ROMANS. 


317 


2  By  whom  also  we  have  access 
by  faith  into  this  grace  wherein 
we  stand,  and  rejoice  in  hope  of 
the  glory  of  God. 

3  And  not  only  so,  but  we  glo- 
ry in  tribulations  also  ;  knowing- 
that  tribulation  worketh  patience ; 

4  And  patience,  experience  ; 
and  experience,  hope  : 

5  And  hope  maketh  not  asha- 
med ;  because  the  love  of  God  is 
shed  abroad  in  our  hearts  by  the 
Holy  Ghost  which  is  given  unto 
us. 

6  For  when  we  were  yet  with- 
out strength,  in  due  time  Christ 
died  for  the  ungodly. 

7  For  scarcely  for  a  righteous 
man  will  one  die :  yet  peradven- 
ture  for  a  good  man  some  would 
even  dare  to  die. 

the  introduction  through  faith  into  this 

grace." 3.    Glory.  Rather  "rejoice." 

The  same  word  as  in  ver.  2. 5-10. 

And  hope  (i.  e.,  the  Christian's  hope) 
maketh  not  ashamed  by  disappointment, 
for  we  have  the  earnest  of  the  Spirit  in 
our  hearts,  a  pledge  of  the  fulfilment ; 
for  if  God  has  justified  us,  and  given  us 
His  Spirit,  after  we  have  been  such 
miserable  sinners,  surely  now  that  we 
are  His  with  the  Spirit  dwelling  in  us, 
He  will  not  cast  us  off.  Another  part 
of  the  argument  is  this :  Christ  has  died. 
If  he  would  die  for  sinners,  surely  he 
will  continue  the  justified  in  his  love  and 
protection,  which  requires  only  his  life 
and  no  longer  his  death.  The  conclusion 
from  this  double  argument  is  that  the 
Christian's  hope,  which  tribulations  only 
cultivate,  is  not  a  hope  that  shames  by 
disappointment,  but  is  a  sure  ground  of 
peace,  while  it  is  the  result  of  an  humble 

faith  in  the  Divine  promise. 7.  Read 

thus:  " For  scarcely  for  a  righteous 
man  will  one  die  ;  the  cases  will  be  very 
rare,  yet  such  may  happen,  for  perhaps 
for  the  good  man  one  even  dares  to  die.'''' 
"The  good  man"  is  intended  to  be  the 
same  as  "  a  righteous  man  "  above,  and 


8  But  God  commendeth  his 
love  toward  us,  in  that,  while  we 
were  yet  sinners,  Christ  died  for 
us. 

9  Much  more  then,  being  now 
justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him. 

10  For  if,  when  we  were  ene- 
mies, we  were  reconciled  to  God 
by  the  death  of  his  Son;  much 
more,  being  reconciled,  we  shall 
be  saved  by  his  life. 

11  And  not  only  so,  but  we 
also  joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have 
now  received  the  atonement. 

12  Wherefore,  as  by  one  man 
sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed 
upon  all  men,  for  that  all  have 
sinned : 


hence  should  not  be  emphasized  in  the 
reading.  "A  righteous  man"  should 
be  emphasized  as  antithetical  to  "sin- 
ners "  in  ver.  8. 11.  "  And  not  only 

are  we  saved,  but  we  rejoice  in  God." 
Above,  in  ver.  3,  the  apostle  had  said, 
"And  not  only  we  rejoice  in  God, 
but  we  rejoice  in  tribulations  which 
bring  God  nearer."  And  that  led  him 
to  show  the  ground  of  our  hope  of  sal- 
vation. Then  again  he  returns  to  the 
Christian's  joy  with  the  words  of  this 
verse.  Tlie  atonement.  Better,  "the 
reconciliation."     A   word   of  the   same 

root  as  the  "  reconciled"  of  ver.  10. 

12.  This  verse  is  interrupted  by  a 
parenthesis  (vv.  13  and  14),  proving 
that  all  men  had  sinned.  Then  ver.  15 
continues  the  argument  of  this  verse 
(12),  though  the  grammatical  construc- 
tion has  been  deranged  by  the  parenthe- 
sis. I  would  epitomize  thus:  "Where- 
fore as  one  man  (Adam)  sinned,  and 
through  him  sin  and  death  passed  upon 
all  men  (for  there  was  sin  in  all  before 
the  Jewish  law  as  the  death  of  all  living 
before  the  law  proves) — I  say  one  man's 
sin  occasioned  the  death  of  many,  but 
God's  gift  of  grace  by  one  man,  even 


318 


ROMANS. 


13  (For  until  the  law  sin  was 
in  the  world :  but  sin  is  not  im- 
puted when  there  is  no  law. 

14  Nevertheless  death  reigned 
from  Adam  to  Moses,  even  over 
them  that  had  not  sinned  after 
the  similitude  of  Adam's  trans- 
gression, who  is  the  figure  of  him 
that  was  to  come. 

15  But  not  as  the  offence,  so 
also  is  the  free  gift :  for  if  through 
the  offence  of  one  many  be  dead, 
much  more  the  grace  of  God,  and 
the  gift  by  grace,  which  is  by  one 
man,  Jesus  Christ,  hath  abounded 
unto  many. 

16  And  not  as  it  teas  by  one 
that  sinned,  so  is  the  gift :  for  the 
judgment  was  by  one  to  condem- 
nation, but  the  free  gift  is  of  many 
offences  unto  justification. 

Christ,   abounded   unto    many."      Have 

sinned.     Rather  "sinned." 13,  14. 

The  argument  of  this  parenthesis  is  this  : 
"You  must  not  suppose,  because  there 
can  be  no  transgression  without  a  law, 
that  therefore  there  was  no  sin  before 
the  Jewish  law;  for  the  death  of  all, 
even  of  children,  before  the  giving  of 
the  Jewish  law,  proves  that  there  was 
sin  throughout  the  race  before  that  time, 
which,  of  course,  must  be  referred  to 
some  anterior  law,  to  wit,  the  law  given 

to  Adam." 14.   Them   that  had  not 

sinned  after  the  similitude  of  Adam's 
transgression,  i.  e.,  children.  TFfto  is 
the  figure  of  him  that  was  to  come.  Adam 
was  a  type  of  Christ  in  communicating 
to  the  race  what  belonged  to  him.  The 
characters  of  the  communications  were 

opposite  to  one  another. 15.  Not  as 

the  offence,  but  even  more  powerful  in 
its  efficiency.  TJie  gift  by  grace,  i.  e., 
man's  glorification. 16.  The  mean- 
ing of  this  verse  is  that  Christ's  salvation 
does  not  simply  apply  itself  to  one  sin, 
to  wit,  Adam's ;  but  to  all  sins.  "  And 
as  it  was  by  one  that  sinned  that  the 
disaster   came,  you   must   not   suppose 


17  For  if  by  one  man's  offence 
death  reigned  by  one ;  much  more 
they  which  receive  abundance  of 
grace  and  of  the  gift  of  righteous- 
ness shall  reign  in  life  by  one, 
Jesus  Christ.) 

18  Therefore,  as  by  the  offence 
of  one  judgment  came  upon  all  men 
to  condemnation  ;  even  so  by  the 
righteousness  of  one  the  free  gift 
came  upon  all  men  unto  justifica- 
tion of  life. 

19  For  as  by  one  man's  dis- 
obedience many  were  made  sin- 
ners, so  by  the  obedience  of  one 
shall  many  be  made  righteous. 

20  Moreover  the  law  entered, 
that  the  offence  might  abound. 
But  where  sin  abounded,  grace 
did  much  more  abound  : 

21  That    as  sin   hath  reigned 

that  the  gift  of  salvation  is  only  applied 
to  one."    The  judgment  was  by  one  sin 

to   condemnation. 17.    Reigned    by 

one.     Rather  "reigned  by  the  one." 

18.  By  the  offence  of  one  .  ...  by 
the  righteousness  of  one.  Rather,  "  by 
one  offence  ...  by  one  righteousness." 
This  verse  may  be  thus  paraphrased: 
"  Therefore,  as  by  one  sin  condemnation 
came  to  all  men,  as  a  necessary  conse- 
quence, so  also  by  one  righteousness 
justification  and  life  came  to  all  men,  as 
a  free  gift  to  be  accepted  or  rejected." 
Verse  19  declares  that  many  shall  ac- 
cept it. 20.  Moreover  the  law  entered. 

Rather,  "and  the  law  came  in  along- 
side," or,  as  Prof.  Scholefield  has  it, 
"  the  law  entered  incidentally." — The 
argument  of  this  chapter  is  thus :  "  Be- 
ing thus  justified  by  faith,  receiving  an 
imputed  righteousness,  we  have  spiritual 
peace  and  joy,  because  of  our  glorious 
hope  which  tribulations  only  fan,  and 
which  is  sure  because  of  the  earnest  of 
the  Spirit  in  us;  for  if,  when  sinners, 
God  justified  us  through  Christ's  death, 
and  gave  us  his  Spirit,  much  more  will 
he  continue  his  presence  and  salvation 


ROMANS. 


319 


unto  death,  even  so  might  grace 
reign  through  righteousness  unto 
eternal  life  by  Jesus  Christ  our 
Lord. 

CHAPTER  VI. 

WHAT    shall   we   say   then  ? 
Shall   we  continue   in  sin, 
that  grace  may  abound  ? 

2  God  forbid.  How  shall  we, 
that  are  dead  to  sin,  live  any  long- 
er therein  ? 

3  Know  ye  not,  that  so  many 
of  us  as  were  baptized  into  Jesus 
Christ  were  baptized  into  his 
death  ? 

4  Therefore  we  are  buried  with 
him  by  baptism  into  death :  that 
like  as  Christ  was  raised  up  from  J 
the  dead  by  the  glory  of  the  Fa- 
ther, even  so  we  also  should  walk 
in  newness  of  life. 

5  For  if  we  have  been  planted 
together  in  the  likeness  of  his 
death,  we  shall  be  also  in  the  like- 
ness of  his  resurrection : 

6  Knowing  this,  that  our  old 
man  is  crucified  with  him,  that 
the  body  of  sin  might  be  destroy- 
ed, that  henceforth  we  should  not 

serve  sin. 

* 

to  us  thus  reconciled,  when  no  longer 
Christ's  death,  but  only  his  life,  is  neces- 
sary for  this.  Christ  is  the  great  recon- 
ciler, and  the  efficiency  of  his  atonement 
runs  over  the  race  in  like  manner,  but 
with  even  more  vigour  (where  it  is  ac- 
cepted) than  did  sin  from  the  representa- 
tive head  of  our  race." 

VI. — 2.  God  forbid.     See  chap.  iii. 

4. 4.    We  are  buried  with   him   by 

baptism  into  death.  Rather,  "we  were 
buried  with  him  by  the  baptism  into  his 
death,"  referring  to  the  "  baptism  into 
his  death  "  of  ver.  3.  There  should  be 
only  a  comma  after  the  word  death,  as 
the  object  of  the  passage  is  to  show  not 


7  For  he  that  is  dead  is  freed 
from  sin. 

8  Now  if  we  be  dead  with 
Christ,  we  believe  that  we  shall 
also  live  with  him  : 

9  Knowing  that  Christ  being 
raised  from  the  dead  dieth  no 
more ;  death  hath  no  more  do- 
minion over  him. 

10  For  in  that  he  died,  he  died 
unto  sin  once  :  but  in  that  he 
liveth,  he  liveth  unto  God. 

11  Likewise  reckon  ye  also 
yourselves  to  be  dead  indeed  unto 
sin,  but  alive  unto  God  through 
Jesus  Christ  our  Lord. 

12  Let  not  sin  therefore  reign 
in  your  mortal  body,  that  ye 
should  obey  it  in  the  lusts  there- 
of. 

13  Neither  yield  ye  your  mem- 
bers as  instruments  of  unright- 
eousness unto  sin  :  but  yield  your- 
selves unto  God,  as  those  that  are 
alive  from  the  dead,  and  your 
members  as  instruments  of  right- 
eousness unto  God. 

14  For  sin  shall  not  have  do- 
minion over  you :  for  ye  are  not 
under  the  law,  but  under  grace. 

15  What  then  ?  shall  we  sin, 


that  we  were  baptized  into  his  death 
(for  that  is  shown  in  ver.  3),  but  for 
what  end  we  were  so  baptized.     For  the 

phrase  quoted  see  Col.  ii.  12. 6.  Our 

old  man,  i.  e.,  our  former  worldly  self. 
Compare  the  "new  man"  of  Eph.  iv. 
24,  and  the  being  born  again  of  John 
iii.  3.  Is  crucified.  Rather  "was  cru- 
cified." The  body  of  sin  =  the  "  old 
man." 10.  Christ's  death  had  rela- 
tion to  sin,  and  was  but  once ;  his  life 
has  relation  to  God  and  his  glory,  and 

is  perpetual. 14.  Only  by  grace  can 

you  .get  this  mastery  over  sin,  for  the 
law  regards  each  act,  while  grace  recog- 
nizes the  faith  of  the  heart. 1 5.  The 


320 


ROMANS. 


because  we  are  not  under  the  law, 
but  under  grace  ?    God  forbid. 

16  Know  ye  not,  that  to  whom 
ye  yield  yourselves  servants  to 
obey,  his  servants  ye  are  to  whom 
ye  obey;  whether  of  sin  unto 
death,  or  of  obedience  unto  right- 
eousness ? 

17  But  God  be  thanked,  that 
ye  were  the  servants  of  sin,  but 
ye  have  obeyed  from  the  heart 
that  form  of  doctrine  which  was 
delivered  you. 

18  Being  then  made  free  from 
sin,  ye  became  the  servants  of 
righteousness. 

19  I  speak  after  the  manner  of 
men  because  of  the  infirmity  of 
your  flesh  :  for  as  ye  have  yielded 
your  members  servants  to  un- 
cleanness  and  to  iniquity  unto  in- 
iquity; even  so  now  yield  your 
members  servants  to  righteous- 
ness unto  holiness. 

20  For  when  ye  were  the  ser- 
vants of  sin,  ye  were  free  from 
righteousness. 

21  What  fruit  had  ye  then  in 
those  things  whereof  ye  are  now 
ashamed  ?  for  the  end  of  those 
things  is  death. 

question  of  ver.  1  naturally  occurs  again, 
with  a  slight  modification.  Paul  had 
first  answered  it  by  showing  the  incom- 
patibility of  sin  and  faith.  He  now 
answers  it  by  showing  the  character  of 

our  new  service. 17.  But   God  be 

thanked  that  ye  were  the  servants  of  sin, 
but  ye  have  obeyed,  &c.  A  Hebraism 
for  "  but  God  be  thanked  that,  although 
ye  were  the  servants  of  sin,  now  ye  have 

obeyed,  &c." 19.  /  speak  after  the 

manner  of  men.  See  chap.  iii.  5  for  the 
meaning  of  this  phrase.  It  is  here,  with 
the  clause  immediately  connected  ("be- 
cause of  the  infirmity  of  your  flesh  "), 
parenthetical. — The    argument  of    this 


22  But  now  being  made  free 
from  sin,  and  become  servants  to 
God,  ye  have  your  fruit  unto  holi- 
ness, and  the  end  everlasting  life. 

23  For  the  wages  of  sin  is 
death  ;  but  the  gift  of  God  is 
eternal  life  through  Jesus  Christ 
our  Lord. 

CHAPTER  VII. 

T^NOW  ye  not,  brethren,  (for  I 
JLV  speak  to  them  that  know  the 
law,)  how  that  the  law  hath  do- 
minion over  a  man  as  long  as  he 
liveth  ? 

2  For  the  woman  which  hath  a 
husband  is  bound  by  the  law  to 
her  husband  so  long  as  he  liveth ; 
but  if  the  husband  be  dead,  she  is 
loosed  from  the  law  of  her  hus- 
band. 

3  So  then  if,  while  her  husband 
liveth,  she  be  married  to  another 
man,  she  shall  be  called  an  adul- 
teress :  but  if  her  husband  be 
dead,  she  is  free  from  that  law ; 
so  that  she  is  no  adulteress, 
though  she  be  married  to  another 
man. 

4  Wherefore,  my  brethren,  ye 
also  are  become  dead  to  the  law 

chapter  is  thus :  "If  God's  mercy  in 
Christ  is  thus  magnified  through  our  sin, 
shall  we  continue  in  sin  to  magnify  his 
mercy  ?  We  cannot.  The  very  nature 
of  our  death  to  sin  and  life  to  righteous- 
ness through  faith  in  Christ  crucified  and 
risen  forbids  it.  Or  shall  we  take  liber- 
ties in  sin  because  we  live  under  grace 
and  not  under  law?  We  cannot,  not 
only  for  the  reason  before  stated,  but 
because  we  have  forsaken  the  service 
of  sin  and  have  entered  the  service  of 
God,  who  hates  sin." 

VII. — 1.   The  law  is  meant  for  the 

living. 2,  3.    An  example  is  given 

in  the  case  of  marriage,  which  is  binding 


ROMANS. 


321 


by  the  body  of  Christ ;  that  ye 
should  be  married  to  another, 
even  to  him  who  is  raised  from  the 
dead,  that  we  should  bring  forth 
fruit  unto  God. 

5  For  when  we  were  in  the 
flesh,  the  motions  of  sins,  which 
were  by  the  law,  did  work  in  our 
members  to  bring  forth  fruit  unto 
death. 

6  But  now  we  are  delivered 
from  the  law,  that  being  dead 
wherein  we  were  held;  that  we 
should  serve  in  newness  of  spirit, 
and  not  in  the  oldness  of  the  let- 
ter. 

7  What  shall  we  say  then  ?  Is 
the  law  sin  ?  God  forbid.  Nay, 
I  had  not  known  sin,  but  by  the 
law:  for  I  had  not  known  lust, 
except  the  law  had  said,  Thou 
shalt  not  covet. 

8  But  sin,  taking  occasion  by 
the  commandment,  wrought  in 
me  all  manner  of  concupiscence. 
For  without  the  law  sin  was  dead. 

9  For  I  was  alive  without  the 
law  once :  but  when  the  corn- 
only  when  both  parties  are  living. 

4.  True  Christians  are  dead  as  far  as  the 
law  of  works  is  concerned,  dying  with 
Christ.  They  cannot  keep  the  law,  and 
so  they  trust  in  Christ  (with  whom  they 
are  one),  who  dies  under  the  action  of 
the  law.  Thus  being  dead,  they  are  out 
of  the  reach  of  the  law,  and  being  no 
longer  married  to  the  law  and  a  system 
of  works,  they  become  married  to  Christ 

and  a  system  of  grace. 5.    See  on 

chap.  vi.    14. 7.   God  forbid.      See 

chap.  iii.  4.  iVay,  /  had  not  known  sin, 
but  by  the  law.     Rather,  "  but  I  did  not 

know  sin   except   by  the    law." 8. 

Concupiscence  =  desire,  i.  e.,  desire  to 
break  the  law.  For  without  the  law  sin 
was  dead.  Rather,  "for  without  a  law 
sin  is  dead."  The  same  sentiment  is 
found  in  chap.  iv.  15» 9.  I  was  alive 

14* 


mandment  came,  sin  revived,  and 
I  died. 

10  And  the  commandment, 
which  was  ordained  to  life,  I  found 
to  he  unto  death. 

11  For  sin,  taking  occasion  by 
the  commandment,  deceived  me, 
and  by  it  slew  me. 

12  Wherefore  the  law  is  holy, 
and  the  commandment  holy,  and 
just,  and  good. 

13  Was  then  that  which  is  good 
made  death  unto  me  ?  God  forbid. 
But  sin,  that  it  might  appear  sin, 
working  death  in  me  by  that 
which  is  good ;  that  sin  by  the 
commandment  might  become  ex- 
ceeding sinful. 

14  For  we  know  that  the  law 
is  spiritual :  but  I  am  carnal,  sold 
under  sin. 

15  For  that  which  I  do,  I  al- 
low not :  for  what  I  would,  that 
do  I  not ;  but  what  I  hate,  that 
dol. 

16  If  then  I  do  that  which  I 
would  not,  I  consent  unto  the  law 
that  it  is  good. 

according  to  my  own  fancy.     /  died  = 
I  found  that  I  was  really  dead  in  sins. 

11.    Deceived  me   into    supposing 

that  I  could  keep  it,  and  into  evil  action 

against   it. 12.  An   answer   to   the 

question  of  ver.  7. 1 3.  God  forbid. 

See   chap.   iii.  4.     But  sin  was  made 
By  that  which  is  good, 


-14.  Sold  under  sin, 
servant  or  slave  of  sin. 


death  to  me. 
to  wit,  the  law 
as  the  bought 
/  am  carnal.  Paul  here  speaks  of  him- 
self as  an  unregenerate  man  when  he 
discovered  the  law,  and  with  it  his  own 
spiritual  death.  [The  view  that  Paul 
speaks  as  a  Christian  is  opposed  to  the 
contrast  of  w.  14  and  23  with  chap.  viii. 

2.] 15.  Tallow.    Rather  " I  know." 

The  words  translated  do  in  this  verse  are 
three  different  words  in  the  Greek.  The 
verse  is :    4<  For  what  I  practise  I.  have 


322 


ROMANS. 


17  Now  then  it  is  no  more  I 
that  do  it,  but  sin  that  dwelleth 
in  me. 

18  For  I  know  that  in  ine  (that 
is,  in  my  flesh,)  dwelleth  no  good 
thing :  for  to  will  is  present  with 
me;  but  how  to  perform  that 
which  is  good  I  find  not. 

19  For  the  good  that  I  would, 
I  do  not :  but  the  evil  which  I 
would  not,  that  I  do. 

20  Now  if  I  do  that  I  would 
not,  it  is  no  more  I  that  do  it,  but 
sin  that  dwelleth  in  me. 

21  I  find  then  a  law,  that,  when 
I  would  do  good,  evil  is  present 
with  me. 

22  For  I  delight  in  the  law  of 
God  after  the  inward  man : 

1 

no  just  knowledge  of;  for  I  do  not  per- 
form what  I  wish,  but  I  do  what  I  hate." 
1 7.  It  is  no  more  I  that  do  it,  but 
sin  that  dwelleth  in  me,  i.  e.,  It  is  not 
my  reason  and  conscience,  but  my  en- 
slaved passions.  Paul  does  not  justify 
an  unregenerate  man,  but  shows  that 
part  of  his  nature  bears  witness  against 
his  sin,  thus  leaving  him  without  excuse. 

18.  In  my  flesh,  i.  e.,  in  my  carnal, 

unregenerate  heart — my  unsanctified  af- 
fections. Conscience  and  reason  have 
something  good  in  them,  even  in  the 


unregenerate. 


-20.  See  on  ver.  11. 
Paul  repeats  the  15th  verse  in  the  19th, 
and  the  17th  in  the  20th,  in  order  that 
the  episodical  clauses  of  ver.  1 6  and  ver. 
18  might  not  stand  between  the  main 
position  (to  wit,  our  doing  evil  while 
we  approve  the  good)  and  the  conclusion 
of  ver.  21,  that  this  is  a  system — a  law 

of  the  unregenerate. 22.  The  inward 

man.  Macknight  well  interprets,  "  my 
better  self."     I  delight  in.     Rather,  "I 

approve  of." 24.    Tlic  body  of  this 

death  =  my  carnal  heart,  called  in  chap. 
vi.  6  "the  body  of  sin."  In  the  11th 
verse  of  this  chapter,  sin  is  spoken  of  as 
slaying  the  sinner.  Hence  the  expres- 
sions "  body  of  sin,"  and  "  body  of  this 
death,"  are  synonymous.    It  is  supposed 


23  But  I  see  another  law  in  my 
members,  warring  against  the  law 
of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin  which 
is  in  my  members. 

24  O  wretched  man  that  I  am  ! 
who  shall  deliver  me  from  the 
body  of  this  death  ? 

25  I  thank  God  through  Jesus 
Christ  our  Lord.  So  then  with 
the  mind  I  myself  serve  the  law 
of  God;  but  with  the  flesh  the 
law  of  sin. 

CHAPTER  VIII. 

nnHEREis  therefore  now  no  con- 
A  demnation  to  them  which  are 
in  Christ  Jesus,  who  walk  not  af- 
ter the  flesh,  but  after  the  Spirit. 

by  some  that  reference  is  had  to  the 
Roman  punishment  of  fastening  a  pris- 
oner to  a  corpse,  and  thus  the  apostle 
represents  the  bondage  of  the  unregene- 
rate to  sin,  "  this  death  "  being  equiv- 
alent to    "  this  dead  man." 25.     I 

thank  God,  that  he  can  deliver  the 
sinner,  through  Jesus  Christ  our  Lord. 
This  is  a  parenthesis.  The  apostle  then 
resumes  the  language  of  the  unregene- 
rate in  the  concluding  clause. — The  ar- 
gument of  this  chapter  is  thus :  "  We  are 
freed  from  bondage  to  the  law,  because 
we  are  dead  with  Christ  to  the  law,  and 
now  we  are  united  to  the  risen  Saviour 
by  faith  and  love.  Yet  we  do  not  blame 
the  law,  for  not  the  law,  but  sin  destroy- 
ed us — sin  which  gained  the  victory  over 
our  conscience  and  judgment ;  for  while 
we  approved  the  law,  we  rebelled  against 
it.  From  the  sad  consequences  of  this 
rebellion  only  a  union  with  Christ  can 
save  us." 

YIII. — 1.  There  is  therefore  now  no 
condemnation,  dec.  Rather,  "  Now  then 
(as  a  contrast  to  those  referred  to  in  the 
last  chapter)  there  is  no  condemnation 
to  those  who  in  Christ  Jesus  do  not 
walk  according  to  the  flesh  (as  those  be- 
fore described  do),  but  according  to  the 
Spirit." 2.  Hath  made  me  free.     Bet- 


ROMANS. 


323 


2  For  the  law  of  the  Spirit  of 
life  in  Christ  Jesus  hath  made  me 
free  from  the  law  of  sin  and  death. 

3  For  what  the  law  could  not 
do}  in  that  it  was  weak  through 
the  flesh,  God  sending  his  own 
Son  in  the  likeness  of  sinful  flesh, 
and  for  sin,  condemned  sin  in  the 
flesh : 

4  That  the  righteousness  of  the 
law  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after 
the  Spirit. 

5  For  they  that  are  after  the 
flesh  do  mind  the  things  of  the 
flesh  ;  but  they  that  are  after  the 
Spirit,  the  things  of  the  Spirit. 

6  For  to  be  carnally  minded  is 
death  ;  but  to  be  spiritually  mind- 
ed is  life  and  peace. 

7  Because  the  carnal  mind  is 
enmity  against  God  :  for  it  is  not 
subject  to  the  law  of  God,  neither 
indeed  can  be. 

8  So  then  they  that  are  in  the 
flesh  cannot  please  God. 

9  But  ye  are  not  in  the  flesh, 
but  in  the  Spirit,  if  so  be  that  the 
Spirit  of  God  dwell  in  you.  Now 
if  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his. 

10  And  if  Christ  be  in  you,  the 

ter  "  freed  me,"  i.  e.,  when  I  was  con- 
verted. Tlie  law  of  sin  and  death.  Com- 
pare "  the  body  of  sin  "  and  "  the  body 
of  death,"  as  seen  in  chap.  vii.  24  (note). 

■ 3.    What  the  law  could  not  do,  to 

wit,  have  its  righteousness  fulfilled  in 
us.  God  did,  by  sending  his  own  Son. 
And  for  sin.  Or,  "  and  as  a  sacrifice 
for  sin."  Condemned  sin,  and  carried 
out  the  condemnation  in  the  fiesh  of 
himself. 7.  The  carnal  mind.  Rath- 
er, "  to  be  carnally  minded,"  the  same 
words  as  those  used  in  the  preceding 
verse.  It  would  perhaps  be  better  to 
translate   the   phrase   literally  in  both 


body  is  dead  because  of  sin  ;  but 
the  Spirit  is  life  because  of  right- 
eousness. 

11  But  if  the  Spirit  of  him  that 
raised  up  Jesus  from  the  dead 
dwell  in  you,  he  that  raised  up 
Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  his 
Spirit  that  dwelleth  in  you. 

12  Therefore,  brethren,  we  are 
debtors,  not  to  the  flesh,  to  live 
after  the  flesh. 

13  For  if  ye  live  after  the  flesh, 
ye  shall  die ;  but  if  ye  through 
the  Spirit  do  mortify  the  deeds  of 
the  body,  ye  shall  live. 

14  For  as  many  as  are  led  by 
the  Spirit  of  God,  they  are  the 
sons  of  God. 

15  For  ye  have  not  received 
the  spirit  of  bondage  again  to 
fear;  but  ye  have  received  the 
Spirit  of  adoption,  whereby  we 
cry,  Abba,  Father. 

16  The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we 
are  the  children  of  God  : 

17  And  if  children,  then  heirs ; 
heirs  of  God,  and  joint  heirs  with 
Christ;  if  so  be  that  we  suffer 
with  him f  that  we  may  be  also 
glorified  together. 

verses,  viz.,  "  the  mind  of  the  flesh," 
thus  preserving  the  word  "flesh  "used 
so  often  before.     Neither  indeed  can  be. 

Rather,  "  for  it  even  cannot  be." 9. 

The  argument  requires  that  "  Spirit  of 
God  "  and  "  Spirit  of  Christ "  be  taken  as 

synonymous. 10.  If  Christ  be  in  you 

by  his  Spirit,  though  the  body  is  dead  be- 
cause of  the  sin  that  dwells  in  it,  yet  the 
Spirit  is  life  because  of  the  righteous- 
ness of  God  introduced  therein.  "  The 
body  "  is  the  same  body  of  sin  and  death 
spoken  of  before,  i.  e.,  our  corrupt  na- 
tures.  13.  Mortify,  i.  e.,  "slay." — - 

15.  "  For  ye  did  not  receive  a  spirit  of 


324: 


ROMANS. 


18  For  I  reckon  that  the  suffer- 
ings of  this  present  time  are  not 
worthy  to  he  compared  with  the 
glory  which  shall  be  revealed  in  us. 

19  For  the  earnest  expectation 
of  the  creature  waiteth  for  the 
manifestation  of  the  sons  of  God. 

20  For  the  creature  was  made 
subject  to  vanity,  not  willingly, 
but  by  reason  of  him  who  hath 
subjected  the  same  in  hope ; 

21  Because  the  creature  itself 
also  shall  be  delivered  from  the 
bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of 
God. 

22  For  we  know  that  the  whole 
creation  groaneth  and  travaileth 
in  pain  together  until  now. 

23  And  not  only  they,  but  our- 
selves also,  which  have  the  first- 
fruits  of  the  Spirit,  even  we  our- 
selves groan  within  ourselves, 
waiting  for  the  adoption,  to  wit, 
the  redemption  of  our  body. 

24  For  we  are  saved  by  hope  : 
but  hope  that  is  seen  is  not  hope  : 
for  what  a  man  seeth,  why  doth 
he  yet  hope  for  ? 

bondage  again  calculated  to  excite  fear, 
but  ye  received  a  Spirit  of  sonship,  with 
which  we  cry  Abba  (i.  e.,  Father)."   See, 

for  Abba,  Father,  Mark  xiv.  36. 19. 

The  creature.  Rather  "  the  creation." 
20.  The  creature.  Rather  "  the  crea- 
tion."  21.  The  creature.  Rather  "  the 

creation."  Because.  Rather  "  that."  The 
context  is,  "  For  the  creation  was  sub- 
jected to  vanity  in  hope  that  even  itself, 
the   creation,  shall   be  delivered,  &c." 

23.  And  not  only  they.     Rather, 

"  and  not  only  so." 24.  By  hope. 

Rather,  "  with  hope  "  of  the  completion 
of  the  glory  of  the  salvation  already  be- 
gun.  25.  The  certainty  of  the  Chris- 
tian's hope  enables  him  to  wait  with 
patience.  This  verse  may  thus  be  para- 
phrased :  "  But  though  we  are  hoping 


25  But  if  we  hope  for  that  we 
see  not,  then  do  we  with  patience 
wait  for  it. 

26  Likewise  the  Spirit  also 
helpeth  our  infirmities :  for  we 
know  not  what  we  should  pray  for 
as  we  ought :  but  the  Spirit  itself 
maketh  intercession  for  us  with 
groanings  which  cannot  be  uttered. 

27  And  he  that  searcheth 
the  hearts  knoweth  what  is  the 
mind  of  the  Spirit,  because  he 
maketh  intercession  for  the  saints 
according  to  the  will  of  God. 

28  And  we  know  that  all  things 
work  together  for  good  to  them 
that  love  God,  to  them  who  are 
the  called  according  to  his  pur- 
pose. 

29  For  whom  he  did  foreknow, 
he  also  did  predestinate  to  he  con- 
formed to  the  image  of  his  Son, 
that  he  might  be  the  firstborn 
among  many  brethren. 

30  Moreover,  whom  he  did  pre- 
destinate, them  he  also  called : 
and  whom  he  called,  them  he  also 
justified  :  and  whom  he  justified, 
them  he  also  glorified. 

for  that  which  is  unseen,  yet  we  await  it 
with  patience,  and  not  with  the  nervous 
impatience  connected  with  man's  or- 
dinary uncertain  hopes."    The  "then" 

should  not  be  inserted. 26.  Likewise, 

i.  e.,  in  like  manner  with  the  encour- 
aging character  of  our  hope  of  complete 
release  from  sin,  we  have  the  assistance 
of  the  Spirit  in  fighting  against  the  rem- 
nant of  sin.  Helpeth  our  infirmities. 
Rather,  "  helpeth  us  in  our  infirmities." 

29.  For.  This  introduces  the  reason 

for  the  declaration  of  ver.  28.  God's 
design  was  to  bring  men  back  to  his 
image.  He  will,  of  course,  then  order 
all  things  to  this  end.  The  28th  verse 
is  a  corollary  from  this  conclusion.  The 
firstborn,  i.  e.,  the  well-beloved  possess- 
or of  the  choicest  favours  and  first  in 


ROMANS. 


325 


31  What  shall  we  then  say  to 
these  things  ?  If  God  be  for  us, 
who  can  be  against  us  ? 

32  He  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us 
all,  how  shall  he  not  with  him 
also  freely  give  us  all  things  ? 

33  Who  shall  lay  any  thing  to 
the  charge  of  God's  elect  ?  It  is 
God  that  justifieth. 

34  Who  is  he  that  condem- 
neth  ?  It  is  Christ  that  died,  yea 
rather,  that  is  risen  again,  who  is 
even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for 
us. 

35  Who  shall  separate  us  from 
the  love  of  Christ  ?  shall  tribula- 
tion, or  distress,  or  persecution,  or 
famine,  or  nakedness,  or  peril,  or 
sword  ? 

36  As  it  is  written,  For  thy 
sake  we  are  killed  all  the  day 
long ;  we  are  accounted  as  sheep 
for  the  slaughter. 

37  Nay,  in  all  these  things  we 
are  more  than  conquerors  through 
him  that  loved  us. 

38  For  I   am  persuaded,  that 

rank,  to  whom  the  other  children  looked 
up. 35.  Psalm  xliv.  22.— The  ar- 
gument of  this  chapter  is  thus:  "Now 
those  who  are  thus  united  to  Christ  are 
freed  from  the  condemnation  of  the  law, 
and  walk  according  to  the  leadings  of 
God's  Spirit  dwelling  in  them,  not  per- 
fectly freed  from  sin,  yet  having  a  sure 
hope  of  a  complete  release,  and  having 
their  comfort  assured  by  the  constant 
help  of  the  Spirit,  and  by  the  knowledge 
of  God's  special  favour  for  them,  accord- 
ing to  his  design  to  make  them  like  to 
Christ,  to  whom  they  are  bound  by  an 
indissoluble  love." 

IX. — 2,  3.  After  mature  reflection  I 
am  convinced  that  our  English  version 
(like  many  others)  is  wrong  here,  and 
that  the  interpretation  offerai  by  several 


neither  death,  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come, 
39  Nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able 
to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our 
Lord. 

CHAPTER  IX. 

T  SAY  the  truth  in  Christ,  I  lie 
JL  not,  my  conscience  also  bear- 
ing me  witness  in  the  Holy  Ghost, 

2  That  I  have  great  heaviness 
and  continual  sorrow  in  my  heart. 

3  For  I  could  wish  that  myself 
were  accursed  from  Christ  for  my 
brethren,  my  kinsmen  according 
to  the  flesh : 

4  Who  are  Israelites ;  to  whom 
pertaineth  the  adoption,  and  the 
glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  service 
of  God,  and  the  promises  ; 

5  Whose  are  the  fathers,  and  of 
whom  as  concerning  the'  flesh 
Christ  came,  who  is  over  all,  God 
blessed  for  ever.     Amen. 

6  Not  as  though  the  word  of 

careful  expositors  is  right,  to  wit;  "I 
have  great  heaviness  and  continual  sor- 
row in  my  heart  (for  I  myself  boasted  of 
being  accursed  from  Christ,  as  my 
brethren  now  do)  for  my  brethren,  my 

kinsmen,  &c." 4.  The  adoption,  i.  e., 

the  external  adoption  in  the  Jewish 
Church — the  national  sonship.  TJie  glory, 
i.  e.,  the  Shechinah  of  God's  presence  in 
tabernacle  and  temple.  The  covenants, 
i.  e.,  the  two  tables  of  stone.  The  service, 
i.  e.,  the  Levitical  ritual.    The  promises, 

i.    e.,  of  peculiar   national   favour. 

5.  Tlie  fathers,  i.  e.,  Abraham,  Isaac, 
Jacob,  and  the  twelve  sons  of  Jacob. 

! 6.   Not  as  though   the  word,    <kc. 

J  Rather,  "  Now  it  is  not  possible  that 
the  word  of  God  has  failed,"  because  all 

J  Abraham's  children  are  not  saved,  for 


326 


ROMANS. 


God  hath  taken  none  effect.  For 
they  are  not  all  Israel,  which  are 
of  Israel : 

7  Neither,  because  they  are  the 
seed  of  Abraham,  are  they  all 
children ;  but,  In  Isaac  shall  thy 
seed  be  called. 

8  That  is,  They  which  are  the 
children  of  the  flesh,  these  are  not 
the  children  of  God :  but  the  chil- 
dren of  the  promise  are  counted 
for  the  seed. 

9  For  this  is  the  word  of  prom- 
ise, At  this  time  will  I  come,  and 
Sarah  shall  have  a  son. 

10  And  not  only  this ;  but 
when  Rebecca  also  had  conceived 
by  one,  even  by  our  father  Isaac, 

11  (For  the  children  being  not 
yet  bom,  neither  having  done  any 
good  or  evil,  that  the  purpose  of 
God  according  to  election  might 
stand,  not  of  works,  but  of  him 
that  calleth") 

12  It  was  said  unto  her,  The 
elder  shall  serve  the  younger. 

13  As  it  is  written,  Jacob  have 
I  loved,  but  Esau  have  .1  hated. 

14  What  shall  we  say  then  ? 
Is  there  unrighteousness  with  God? 
God  forbid. 

15  For  he  saith  to  Moses,  I 
will  have  mercy  on  whom  I  will 
have  mercy,  and  I  will  have  com- 
passion on  whom  I  will  have 
compassion. 

God  again  and  again  narrowed  the  limits 
of  the  special  blessing  on  his  posterity. 

■ 7.  Gen.  xxi.  12. 9.  Gen.  xviii. 

10.- 


—10.  "But  also  Rebecca,  con- 
ceiving by  one  even  Isaac  our  father, 
furnished  in  her  children  an  example  of 
this    narrowing   of  the   stream   of  the 

promise,  for,  &c." 12.  Gen.  xxv.  23. 

13.  Mai.  i.  2,  3. 14.  God  for- 
bid.    See  chap.  iii.  4.     Is  there  unright- 


16  So  then  it  is  not  of  him  that, 
willeth,  nor  of  him  that  runneth, 
but  of  God  that  sheweth  mercy. 

17  For  the  Scripture  saith  unto 
Pharaoh,  Even  for  this  same  pur- 
pose have  I  raised  thee  up,  that  I 
might  shew  my  power  in  thee,  and 
that  my  name  might  be  declared 
throughout  all  the  earth. 

18  Therefore  hath  he  mercy  on 
whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth. 

19  Thou  wilt  say  then  unto 
me,  Why  doth  he  yet  find  fault  ? 
For  who  hath  resisted  his  will  ? 

20  Nay  but,  0  man,  who  art 
thou  that  repliest  against  God? 
Shall  the  thing  formed  say  to  him 
that  formed  it,  W7hy  hast  thou 
made  me  thus  ? 

21  Hath  not  the  potter  power 
over  the  clay,  of  the  same  lump  to 
make  one  vessel  unto  honour,  and 
another  unto  dishonour  ? 

22  What  if  God,  willing  to 
shew  his  wrath,  and  to  make  his 
power  known,  endured  with  much 
longsuffering  the  vessels  of  wrath 
fitted  to  destruction : 

23  And  that  he  might  make 
known  the  riches  of  his  glory  on 
the  vessels  of  mercy,  which  he  had 
afore  prepared  unto  glory, 

24  Even  us,  whom  he  hath 
called,  not  of  the  Jews  only,  but 
also  of  the  Gentiles  ? 

eousness  with  God  to  select  whom  he 

will  for  special  blessings? 15.  "No  ! 

there  is  no  unrighteousness  in  his  deal- 
ings, and  that  he  does  exercise  this  pre- 
rogative of  selection  we  see  from  what 

Moses  has  recorded,"  Exod.  xxx.  19. 

16.  Not  of  him  that  willeth,  nor  of  him 
that  runneth.  Macknight  suggests :  "Not 
of  Isaac  who  willed  to  bless  Esau,  nor  of 
Esau  who  jan  for  the  venison." 17. 


KOMANS. 


327 


25  As  lie  saith  also  in  Osee,  I  I 
will  call  them  my  people,  which 
were  not  my  people  ;   and  her  be-  j 
loved,  which  was  not  beloved. 

26  And  it  shall  come  to  pass,  j 
that  in  the  place  where  it  was  said  ; 
unto  them,  Ye  are  not  my  people ;  I 
there  shall  they  be  called  the  \ 
children  of  the  living  God. 

27  Esaias  also  crieth  concern- 
ing Israel,  Though  the  number  of 
the  children  of  Israel  be  as  the 
sand  of  the  sea,  a  remnant  shall 
be  saved  : 

28  For  he  will  finish  the  work, 
and  cut  it  short  in  righteousness  : 
because  a  short  work  will  the 
Lord  make  upon  the  earth. 

29  And  as  Esaias  said  before, 
Except  the  Lord  of  Sabaoth  had 
left  U3  a  seed,  we  had  been  as 
Sodoma,  and  been  made  like  unto 
Gomorrah. 

30  What  shall  we  say  then  ? 
That  the  Gentiles,  which  followed 
not  after  righteousness,  have  at- 
tained to  righteousness,  even  the 
righteousness  which  is  of  faith. 

Ex.  ix.  16.     Pharaoh  is  an  example  of 

rejection,  a3  Isaac   is   of  selection. 

18.  Hardeneth  by  leaving   him  to    his 

sins. 23.  And  that  he   might  make 

known,  i.  e.,  and  saw  fit  to  make  known. 

25.  Hos.  ii.  23. 26.  Hos.  i.  10. 

27.  Isaiah  x.  22,  23. 29.   Isaiah 


i.    9. 31.   The   Gentiles,  who   were 

saved  in  Christ,  were  brought  to  right- 
eousness.  The  Jews,  who  sought  a  law 
of  righteousness,  found  neither  the  law 
nor  the  righteousness.  A  strictly  legal 
system  touching  heart  and  motive  they 
could  not  understand,  and  as  they  sought 
righteousness   only    through    this   way, 

they  could   not    find   it. 33.  Isaiah 

xxviii.  16  and  viii.  14. — The  argument 
of  this  chapter  is  thus:  "I  feel  a  deep 
and  sorrowful  interest  in  my  Jewish 
brethren,  greatly  favoured  as  they  have 


31  But  Israel,  which  followed 
after  the  law  of  righteousness, 
hath  not  attained  to  the  law  of 
righteousness. 

32  Wherefore  ?  Because  they 
sought  it  not  by  faith,  but  as  it 
were  by  the  works  of  the  law. 
For  they  stumbled  at  that  stum- 
biingstone  , 

33  As  it  is  written,  Behold,  I 
lay  in  Sion  a  stumblingstone  and 
rock  of  offence  :  and  whosoever 
believeth  on  him  shall  not  be 
ashamed. 

CHAPTER  X. 

BRETHREN,  my  heart's  desire 
and  prayer  to  God  for  Israel 
is,  that  they  might  be  saved. 

2  For  I  bear  them  record  that 
they  have  a  zeal  of  God,  but  not 
according  to  knowledge. 

3  For  they,  being  ignorant  of 
God's  righteousness,  and  going 
about  to  establish  their  own  right- 
eousness, have  not  submitted 
themselves  unto  the  righteousness 
of  God. 

been  with  privileges.  God  gave  them 
precious  promises  ;  and  though  the  large 
majority  of  Israelites  are  rejected,  those  . 
promises  remain  for  the  remnant,  God  V ' ,  \ 
from  the  beginning  having  shown  a 
system  of  restricting  the  application  of 
the  promises  among  Abraham's  posterity, 
in  which  sovereign  selection  we  finite 
creatures  cannot  find  any  cause  of  com- 
plaint against  an  infinitely  wise  God. 
With  this  remnant  of  Israel  the  Gentiles 
are  united  by  faith  in  the  righteousness 
of  Christ," 

X. — 5.  Lev.  xviii.  5. 6-8.  Deut. 

xxx.  12-14.  Faith  is  not  staggered  by 
inquiries  into  manners  and  methods,  but 
embraces  the  facts  which  directly  touch 
the  heart.  Such  was  the  confiding  faith 
Moses  desired  in  Israel,  for  while  he 
gave  them  the  law,  he  wished  them  to 


328 


ROMANS. 


4  For  Christ  is  the  end  of  the 
law  for  righteousness  to  every  one 
that  believeth. 

5  For  Moses  describeth  the 
righteousness  which  is  of  the  law, 
That  the  man  which  doeth  those 
things  shall  live  by  them. 

6  But  the  righteousness  which 
is  of  faith  speaketh  on  this  wise, 
Say  not  in  thine  heart,  Who  shall 
ascend  into  heaven  ?  (that  is,  to 
bring  Christ  down /row  above  :) 

7  Or,  Who  shall  descend  into 
the  deep  ?  (that  is,  to  bring  up 
Christ  again  from  the  dead.) 

8  But  what  saith  it  ?  The  word 
is  nigh  thee,  even  in  thy  mouth, 
and  in  thy  heart  :  that  is,  the 
word  of  faith,  which  we  preach  ; 

9  That  if  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart- 
that  God  hath  raised  him  from  the 
dead,  thou  shalt  be  saved. 

10  For  with  the  heart  man  be- 
lieveth unto  righteousness ;  and 
with  the  mouth  confession  is  made 
unto  salvation. 

11  For  the  Scripture  saith, 
Whosoever  believeth  on  him  shall 
not  be  ashamed. 

12  For  there  is  no  difference 
between  the  Jew  and  the  Greek  : 

be  bound  to  God  by  love.  It  is  this 
spirit  of  loving  union  which  the  richer 
revelation  of  the  new  covenant  requires. 

9.  That  if  thou  shalt,  dec.     Rather, 

"Because  if   thou  shalt,   &c." 10. 

Not  every  mouth-confession  ends  in  sal- 
vation, but  only  that  which  has  heart- 
faith  behind  it.  The  Hebrew  method  of 
resting  the  two  clauses  upon  one  another 
must  be  remembered.  They  cannot  be 
disjoined.  The  verse  is  really  this : 
"  For  with  the  heart  man  believes,  and 
thus  has  an  imputed  righteousness,  and 
with  such  a  man  confession  is  made  of 


for  the  same  Lord  over  all  is  rich 
unto  all  that  call  upon  him. 

13  For  whosoever  shall  call 
upon  the  name  of  the  Lord  shall 
be  saved. 

14  How  then  shall  they  call  on 
him  in  whom  they  have  not  be- 
lieved ?  and  how  shall  they  be- 
lieve in  him  of  whom  they  have 
not  heard  ?  and  how  shall  they 
hear  without  a  preacher  ? 

15  And  how  shall  they  preach, 
except  they  be  sent  ?  as  it  is  writ- 
ten, How  beautiful  are  the  feet  of 
them  that  preach  the  gospel  of 
peace,  and  bring  glad  tidings  of 
good  things  ! 

16  But  they  have  not  all  obey- 
ed the  gospel.  For  Esaias  saith, 
Lord,  who  hath  believed  our  re- 
port? 

17  So  then  faith  cometh  by 
hearing,  and  heariDg  by  the  word 
of  God. 

18  But  I  say,  Have  they  not 
heard  ?  Yes  verily,  their  sound 
went  into  all  the  earth,  and  their 
words  unto  the  ends  of  the  world. 

19  But  I  say,  Did  not  Israel 
know  ?  First  Moses  saith,  I  will 
provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by^a  foolish 
nation  I  will  anger  you. 

his  faith,  a  confession  which  lies  upon 

the  highway  to  perfect  salvation." 

11.  Isaiah  xxviii.  16. 13.  Joel  iii. 

5. 15.   Isaiah  lii.  7. 16.  Isaiah 

liii.    i. 18.    Psalm   xix.    4.        This 

quotation  refers  to  the  witnesses  for 
God  in  the  natural  world.  So  that  the 
apostle  here  renews  the  argument  of 
the  first  chapter,  which  showed  that  the 
whole  world  was  without  excuse  for  its 

want  of  love  to  God. 19.  Did  not 

Israel  know  that  God  would  bring  the 
Gentiles  into  his  fold?  Deut.  xxxii.  21. 
20.  Isaiah  lxv.    1. 21.   Isaiah 


ROMANS. 


329 


20  But  Esaias  is  very  bold, 
and  saith,  I  was  found. of  them 
that  sought  me  not  ;  I  was  made 
manifest  unto  them  that  asked 
not  after  me. 

21  But  to  Israel  he  saith,  All 
day  long  I  have  stretched  forth 
my  hands  unto  a  disobedient  and 
gainsaying  people. 

CHAPTER  XL 

I  SAY  then,  Hath  God  cast 
away  his  people  ?  God  forbid. 
For  I  also  am  an  Israelite,  of  the 
seed  of  Abraham,  of  the  tribe  of 
Benjamin. 

2  God  hath  not  cast  away  his 
people  which  he  foreknew.  Wot 
ye  not  what  the  Scripture  saith  of 
Elias  ?  how  he  maketh  interces- 
sion to  God  against  Israel,  sayiDg, 

3  Lord,  they  have  killed  thy 
prophets,  and  digged  down  thine 
altars ;  and  I  am  left  alone,  and 
they  seek  my  life. 

4  But  what  saith  the  answer  of 
God  unto  him  ?  I  have  reserved 
to  myself  seven  thousand  men, 
who  have  not  bowed  the  knee  to 
the  image  of  Baal. 

5  Even  so  then  at  this  pres- 
ent   time   also   there   is   a    rem- 

lxv.  2. — The  argument  of  this  chapter  is 
thus :  "  The  trouble  with  Israel  has 
been  that  their  pride  keeps  them  from 
accepting  God's  grace  and  His  righteous- 
ness by  an  uncarping  faith  in  His  revela- 
tion. The  revelation  now  to  us  is  of 
Jesus  Christ  and  his  resurrection.  To 
others  it  may  be  less  full,  but  to  all 
there  is  a  revelation  and  witness  of  God : 
as  to  the  heathen  there  is  the  natural 
world.  Hence  from  this  pride  of  Israel 
God  has  rejected  them,  and  builds  up 
His  Church  from  the  Gentiles,  according 
to  his  declaration  by  the  prophets,  by 


nant  according  to  the  election  of 
grace. 

6  And  if  by  grace,  then  is  it  no 
more  of  works  :  otherwise  grace 
is  no  more  grace.  But  if  it  be  of 
works,  then  is  it  no  more  grace : 
otherwise  work  is  no  more  work. 

7  What  then  ?  Israel  hath  not 
obtained  that  which  he  seeketh 
for ;  but  the  election  hath  ob- 
tained it,  and  the  rest  were  blind- 
ed 

8  (According  as  it  is  written, 
God  hath  given  them  the  spirit  of 
slumber,  eyes  that  they  should 
not  see,  and  ears  that  they  should 
not  hear ;)  unto  this  day. 

9  And  David  saith,  Let  their 
table  be  made  a  snare,  and  a  trap, 
and  a  stumblingblock,  and  a  rec- 
ompense unto  them : 

10  Let  their  eyes  be  darkened, 
that  they  may  not  see,  and  bow 
down  their  back  alway. 

Ill  say  then,  Have  they  stum- 
bled that  they  should  fall?  God 
forbid  :  but  rather  through  their 
fall  salvation  is  come  unto  the 
Gentiles,  for  to  provoke  them  to 
jealousy. 

12  Now  if  the  fall  of  them  be 
the  riches  of  the  world,  and  the 
diminishing  of  them  the  riches  of 

which  the  Jews  might  have  foreseen  the 
event." 

II. — 1.  Hath  God  cast  away  his  peo- 
ple, every    one  of  them,    and  forever? 

God  forbid.      See  chap.    iii.    4. 3. 

1  Kings  xix.  14. 4.  1  Khogs  xix.  18. 

8.  Isaiah  xxix.  10  and  vi.  9. 9. 

Psalm  Ixix.  22,  23. 11.   God  forbid. 

See  chap.  iii.  4.  Through  their  fall. 
Rather,  "  through  their  offence,"  a  dif- 
ferent word  from  that  in  the  question, 
and  the  same  word  with  that  frequently 
translated  "offence  "  in  the  fifth  chapter. 
To  provoke  them  (the  Jews)  to  jealousy^ 


330 


ROMANS. 


the  Gentiles  ;  how  much  more 
their  fulness  ? 

13  For  I  speak  to  you  Gentiles, 
inasmuch  as  I  am  the  apostle  of 
the  Gentiles,  I  magnify  mine 
office : 

14  If  by  any  means  I  may  pro- 
voke to  emulation  them  which  are 
my  flesh,  and  might  save  some  of 
them. 

15  For  if  the  casting  away  of 
them  be  the  reconciling  of  the 
world,  what  shall  the  receiving  of 
them  he,  but  life  from  the  dead  ? 

16  For  if  the  firstfruit  be  holy, 
the  lump  is  also  holy  :  and  if  the 
root  be  holy,  so  are  the  branch- 
es. 

17  And  if  some  of  the  branches 
be  broken  off,  and  thou,  being  a 
wild  olive  tree,  wert  graffed  in 
among  them,  and  with  them  par- 
takest  of  the  root  and  fatness  of 
the  olive  tree ; 

18  Boast  not  against  the  bran- 
ches. But  if  thou  boast,  thou 
bearest  not  the  root,  but  the  root 
thee. 

19  Thou  wilt  say  then,  The 
branches  were  broken  off,  that  I 
might  be  graffed  in. 

20  Well;  because  of  unbelief 
they  were  broken  off,  and  thou 
standest  by  faith.  Be  not  high- 
minded,  but  fear : 

or   emulation. 12.    Fall.      Rather, 

"offence."   See  preceding  note. 13. 

I  magnify,  i.  e.,  I  rejoice  in  and  hearti- 
ly execute.  This  and  the  14th  verses 
are  parenthetical.  After  the  apologetic 
parenthesis,  the  exclamation  is  repeated 

in  a  different  form. 15.    What  shall 

the  receiving  of  them  be,  but  life  from 
the  dead?  Rather,  "  what  shall  be  their 
reception,  nay,  I  may  call  it,  their  life 
from  the  dead?" 16.  The  first  fruit 


21  For  if  God  spared  not  the 
natural  branches,  take  heed  lest  he 
also  spare  not  thee. 

22  Behold  therefore  the  good- 
ness and  severity  of  God:  on 
them  which  fell,  severity ;  but  to- 
ward thee,  goodness,  if  thou  con- 
tinue in  his  goodness :  otherwise 
thou  also  shalt  be  cut  off. 

23  And  they  also,  if  they  abide 
not  still  in  unbelief,  shall  be  graf- 
fed in  :  for  God  is  able  to  graff 
them  in  again. 

24  For  if  thou  wert  cut  out  of 
the  olive  tree  which  is  wild  by 
nature,  and  wert  graffed  contrary 
to  nature  into  a  good  olive  tree ; 
how  much  more  shall  these,  which 
be  the  natural  branches,  be  graffed 
into  their  own  olive  tree  ? 

25  For  I  would  not,  brethren, 
that  ye  should  be  ignorant  of  this 
mystery,  lest  ye  should  be  wise 
in  your  own  conceits,  that  blind- 
ness in  part  is  happened  to  Israel, 
until  the  fulness  of  the  Gentiles 
be  come  in. 

26  And  so  all  Israel  shall  be 
saved  :  as  it  is  written,  There 
shall  come  out  of  Sion  the  Deliv- 
erer, and  shall  turn  away  ungod- 
liness from  Jacob  : 

27  For  this  is  my  covenant  un- 
to them,  when  I  shall  take  away 
their  sins. 

is  the  offered  calce  ;  the  lump  is  the  mass 
of  dough  from  which  the  cake  was  made. 
The  firstfruit  represents  the  Christian 
Jews — the  lump  the  rest  of  the  nation. 
The  root  represents  the  fathers  of  the 
Jewish  people.  The  holiness  here  spo- 
ken of  is  the  external  holiness  or  separa- 
tion, which  marked  the  Jewish  people, 

as  God's  chosen. 18.   But  if  thou 

boast,  remember  that  thou  art  not  in  a 
position  to  boast,  for  thou  bearest  not 


ROMANS. 


331 


28  As  concerning  the  gospel, 
they  are  enemies  for  your  sakes : 
but  as  touching  the  election, 
they  are  beloved  for  the  fathers' 
sakes. 

29  For  the  gifts  and  calling  of 
God  are  without  repentance. 

30  For  as  ye  in  times  past 
have  not  believed  God,  yet  have 
now  obtained  mercy  through  their 
unbelief : 

31  Even  so  have  these  also 
now  not  believed,  that  through 
your  mercy  they  also  may  obtain 
mercy. 

32  For  God  hath  concluded 
them  all  in  unbelief,  that  he  might 
have  mercy  upon  all. 

33  O  the  depth  of  the  riches 
both  of  the  wisdom  and  knowledge 
of  God  !  how  unsearchable  are  his 
judgments,  and  his  ways  past 
finding  out ! 

34  For  who  hath  known  the 
mind  of  the  Lord  ?  or  who  hath 
been  his  counsellor  ? 

35  Or  who  hath  first  given  to 
him,  and  it  shall  be  recompensed 
unto  him  again  ? 

the  root. 20.  "  Well,  grant  it  to  be 

so ;  in  unbelief  they  were  broken  off,  but 

thou    standest   in  faith.'''' 26,    27. 

Isaiah  lix.  20,  21. 28.  Touching  the 

election  of  the  Jews  as  God's  chosen  peo- 
ple.  29.  The  Jews  had  been  gifted 

and  called  of  God. 30.  "For"  an- 
swers the  objection  regarding  their  fall. 

There  was  a  reason  in  it,  "  for,  &c." 

31.    Not   believed,    God   leaving  them 


alone  to  their  heart  of  unbelief. 32. 

Concluded  =  shut  up.  God  shut  them 
up  to  unbelief  by  abandoning  them  to 
their  own  evil  hearts,  and  thus  made  his 
mercy  more  evident  to  the  dull  world. 

33.    "0,  the  depth  of  the  riches, 

and  the  wisdom,  and  the  knowledge  of 
God  ; "  the  riches  referring  to  his  mercy 


36  For  of  him,  and  through 
him,  and  to  him,  are  all  things : 
to  whom  be  glory  for  ever.    Amen. 

CHAPTER  XII. 

T  BESEECH  you  therefore, 
X  brethren,  by  the  mercies  of 
God,  that  ye  present  your  bodies 
a  living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reason- 
able service. 

2  And  be  not  conformed  to  this 
world  :  but  be  ye  transformed  by 
the  renewing  of  your  mind,  that 
ye  may  prove  what  is  that  good, 
and  acceptable,  and  perfect  will  of 
God. 

3  For  I  say,  through  the  grace 
given  unto  me,  to  every  man  that 
is  among  you,  not  to  think  of  him- 
self more  highly  than  he  ought  to 
think ;  but  to  think  soberly,  ac- 
cording as  God  hath  dealt  to 
every  man  the  measure  of  faith. 

4  For  as  we  have  many  mem- 
bers in  one  bodv,  and  all  members 
have  not  the  same  office : 

5  So  we,  leiny  many,  are  one 


and  power.  - 
35.  Job  xli 
XII.— 1. 


-34.   Isaiah  xl.  13. 


11. 

Therefore,  i.  e.,  because  of 
God's  mercy  in  choosing  you.  This 
reason  is  given  in  the  following  clause, 
"by  the  mercies  of  God."    Your  bodies, 

so  much  used  by  sin. 2.    What  is 

that  good,  and  acceptable,  and  perfect 
will  of  God?  Or,  "what  is  the  will  of 
God   (which   is  good,  and   acceptable, 

and  perfect)?" 3.  Not  to  think  of 

himself  more  highly  than  he  ought  to 
think,  but  to  think  soberly.  There  is  a 
paronomasia  or  play  upon  words  here, 
not  given  in  our  English  version.  It 
may  be  harshly  expressed  thus,  "Not 
to  be  high-minded  beyond  what  we 
should  be  minded,  but  to  be  minded  so 


332 


ROMANS. 


body  in   Christ,   and   every  one 
members  one  of  another. 

6  Having  then  gifts  differing 
according  to  the  grace  that  is 
given  to  us,  whether  prophecy,  let 
us  prophesy  according  to  the  pro- 
portion of  faith ; 

7  Or  ministry,  let  us  wait  on 
our  ministering ;  or  he  that  teach- 
eth,  on  teaching ; 

8  Or  he  that  exhorteth,  on  ex- 
hortation ;  he  that  giveth,  let  him 
do  it  with  simplicity;  he  that 
ruleth,  with  diligence ;  he  that 
sheweth  mercy,  with  cheerfulness. 

9  Let  love  be  without  dissimu- 
lation. Abhor  that  which  is  evil ; 
cleave  to  that  which  is  good. 

10  Be  kindly  affectioned  one 
to  another  with  brotherly  love; 
in  honour  preferring  one  another ; 

11  Not  slothful  in  business;  fer- 
vent in  spirit ;  serving  the  Lord ; 

12  Rejoicing  in  hope ;  patient 
in  tribulation ;  continuing  instant 
in  prayer ; 

13  Distributing  to  the  necessi- 
ty of  saints ;  given  to  hospitality. 


far  as  to  be  sound-minded. "- 


-6.  Pro- 


phecy \s  the  inspired  declaration  of  God's 

word. 7.  Ministry.    Literally,  "dea- 

conship,"  referring  to  the  outward  min- 
istry of  assistance  to  the  poor,  &c.  See 
Acts  vi.  1,  where  the  same  word  is  used. 
The  burden  of  vv.  6-8  is,  "  let  each 
faithfully  perform   his   own   part   as  a 

member  of  Christ's   body." 9.   Let 

love  be  without  dissimulation.  Rather, 
"  Love  is  without  dissimulation."  It  is 
an  argument  for  showing  mercy  with 
cheerfulness,  for  men  might  show  mercy 
outwardly   with    a    legal  spirit,    which 

would  be  dissimulation. 11.  In  btisi- 

ness,  i.  e.,  in  attention  to  duty  of  what- 
ever kind. 1 3.   Given  to  hospitality. 

Literally,  "  pursuing  hospitality." 14. 

Bless  them  which  persecute  you.  Liter- 
ally,   "Bless  them  who  pursue  you," 


14  Bless  them  which  persecute 
you  :  bless,  and  curse  not. 

15  Rejoice  with  them  that  do 
rejoice,  and  weep  with  them  that 
weep. 

16  Be  of  the  same  mind  one 
toward  another.  Mind  not  high 
things,  but  condescend  to  men  of 
low  estate.  Be  not  wise  in  your 
own  conceits. 

17  Recompense  to  no  man  evil 
for  evil.  Provide  things  honest 
in  the  sight  of  all  men. 

18  If  it  be  possible,  as  much  as 
lieth  in  you,  live  peaceably  with 
all  men. 

19  Dearly  beloved,  avenge  not 
yourselves,  but  rather  give  place 
unto  wrath :  for  it  is  written, 
Vengeance  is  mine ;  I  will  repay, 
saith  the  Lord. 

20  Therefore  if  thine  enemy 
hunger,  feed  him  ;  if  he  thirst, 
give  him  drink :  for  in  so  doing 
thou  shalt  heap  coals  of  fire  on 
his  head. 

21  Be  not  overcome  of  evil,  but 
overcome  evil  with  good. 

the  same  word  as  in  the  last  verse. 
There  is  here  another  paronomasia,  thus : 
"While  you  chase  after  hospitality  as  a 
means  of  showing  your  Christian  love, 
be  full  of  forgiveness  to  those  who  chase 
after  you  in  order  to  gratify  their  malice 

upon   you." 16.    Mind   not  high 

things,  i.  e.,  be  not  high-minded.  Con- 
descend.   Rather  "  yield  to  and  imitate." 

19.  Deut.  xxxii.  35. 20.  Prov. 

xxv.  21,  22. — The  argument  of  this  chap- 
ter is  thus:  "Since  then  ye  are  shown 
to  be  the  objects  of  God's  affectionate 
regard,  most  reasonably  should  you  yield 
yourselves  entirely  to  Him,  and  as  ye 
are  members  of  Christ's  body,  humbly 
perform  the  duties  incumbent  upon  you 
as  such,  each  in  his  own  sphere,  living 
with  such  occupation,  in  the  develop- 
ment of  all  Christian  graces." 


ROMANS. 


333 


CHAPTER  XIII. 

LET  every  soul  be  subject  unto 
the  higher  powers.  For  there 
is  no  power  but  of  God :  the 
powers  that  be  are  ordained  of 
God. 

2  Whosoever  therefore  resist- 
eth  the  power,  resisteth  the  ordi- 
nance of  God :  and  they  that  re- 
sist shall  receive  to  themselves 
damnation. 

3  For  rulers  are  not  a  terror 
to  good  works,  but  to  the  evil. 
Wilt  thou  then  not  be  afraid  of 
the  power  ?  do  that  which  is  good, 
and  thou  shalt  have  praise  of  the 
same : 

4  For  he  is  the  minister  of 
God  to  thee  for  good.  But  if 
thou  do  that  which  is  evil,  be 
afraid ;  for  he  beareth  not  the 
sword  in  vain :  for  he  is  the  min- 
ister of  God,  a  revenger  to  exe- 
cute wrath  upon  him  that  doeth 
evil. 

5  Wherefore  ye  must  needs  be 
subject,  not  only  for  wrath,  but 
also  for  conscience'  sake. 

6  For,  for  this  cause  pay  ye 
tribute  also  :  for  they  are  God's 
ministers,  attending  continually 
upon  this  very  thing. 

7  Render  therefore  to  all  their 
dues  :  tribute  to  whom  tribute  is 
due ;    custom  to   whom    custom ; 

XIII. — 5.  Not  only  for  wrath,  but  al- 
so for  conscience  sake.  That  is,  M  not 
only  because  you  will  be  punished  for 
disobedience,  but  because  it  is  right  to 

obey." 6.   Compare  Matt.  xxii.  17- 

21. 7.  Custom,  i.  e.,  the  tax. 9. 

Ex.  xx.  13-17  and  Lev.  xix.  18.  "For 
this  '  Thou  shalt  not  commit  adultery, 
&c.'  (and  if  there  be  any  other  command- 
ment) is  summed  up  in  this  phrase." 

11.  And  that.     Rather,  "  And  do  those 


fear  to  whom  fear ;    honour   to 
whom  honour. 

8  Owe  no  man  any  thing,  but 
to  love  one  another :  for  he  that 
loveth  another  hath  fulfilled  the 
law. 

9  For  this,  Thou  shalt  not  com- 
mit adultery,  Thou  shalt  not  kill, 
Thou  shalt  not  steal,  Thou  shalt 
not  bear  false  witness,  Thou  shalt 
not  covet ;  and  if  there  be  any  oth- 
er commandment,  it  is  briefly 
comprehended  in  this  saying, 
namely,  Thou  shalt  love  thy 
neighbour  as  thyself. 

10  Love  worketh  no  ill  to  his 
neighbour  :  therefore  love  is  the 
fulfilling  of  the  law. 

11  And  that,  knowing  the 
time,  that  now  it  is  high  time  to 
awake  out  of  sleep :  for  now  is 
our  salvation  nearer  than  when 
we  believed. 

12  The  night  is  far  spent,  the 
day  is  at  hand  :  let  us  therefore 
cast  off  the  works  of  darkness,  and 
let  us  put  on  the  armour  of  light. 

13  Let  us  walk  honestly,  as  in 
the  day;  not  in  rioting  and  drunk- 
enness, not  in  chambering  and 
wantonness,  not  in  strife  and  en- 
vying : 

14  But  put  ye  on  the  Lord 
Jesus  Christ,  and  make  not  pro- 
vision for  the  flesh,  to  fulfil  the 
lusts  thereof. 

things." — The  argument  of  this  chapter 
is  thus :  "In  regard  to  your  civil  rela- 
tions, render  a  hearty  obedience  to  hu- 
man law,  and  let  love  be  the  guiding 
principle  of  your  intercourse  with  your 
fellows.  Let  all  this  growth  in  love  and 
in  the  Christian  graces  immediately  oc- 
cur, for  we  are  daily  approaching  the 
end  of  this  earth,  and  a  holy  preparation 
becomes  our  entrance  upon  the  world  of 
light." 


334 


ROMANS. 


CHAPTER  XIV. 

HIM  that  is  weak  in  the  faith 
receive  ye,  but  not  to  doubt- 
ful disputations. 

2  For  one  believeth  that  he 
may  eat  all  things  :  another,  who 
is  weak,  eateth  herbs. 

3  Let  not  him  that  eateth  des- 
pise him  that  eateth  not ;  and  let 
not  him  which  eateth  not  judge 
him  that  eateth  :  for  God  hath  re- 
ceived him. 

4  Who  art  thou  that  judgest 
another  man's  servant?  to  his 
own  master  he  standeth  or  falleth  ; 
yea,  he  shall  be  holden  up :  for 
God  is  able  to  make  him  stand. 

5  One  man  esteemeth  one  day 
above  another  :  another  esteemeth 
every  day  alike.  Let  every  man  be 
fully  persuaded  in  his  own  mind. 

6  He  that  regardeth  the  day, 
regardeth  it  unto  the  Lord ;  and 
he  that  regardeth  not  the  day,  to 
the  Lord  he  doth  not  regard  it. 
He  that  eateth,  eateth  to  the 
Lord,  for  he  giveth  God  thanks  ; 
and  he  that  eateth  not,  to  the 
Lord  he  eateth  not,  and  giveth 
God  thanks. 

7  For  none  of  us  liveth  to  him- 
self, and  do  man  dieth  to  himself. 

8  For  whether  we  live,  we  live 
unto  the  Lord ;  and  whether  we 
die,  we  die  unto  the  Lord :  wheth- 

XIV. — 1.     Receive    ye  to   Christian 

communion  and  fellowship. 3.  Hath 

received  him.     Rather,  "  received  him  " 

at  his  conversion. 4.  Another  man's. 

Rather  "  another's." 6.  To  the  Lord 

he  doth  not  regard  it,  i.  e„  he  disregards 
the  day  with  a  conscientious  motive, 
believing  that  the  Lord  forbids  its  re- 
gard. To  the  Lord  he  eateth  not,  i.  e., 
he  eateth  not  with  a  conscientious  mo- 
tive, believing  that  the  Lord  forbids  his 


er  we  live  therefore,  or  die,  we 
are  the  Lord's. 

9  For  to  this  end  Christ  both 
died,  and  rose,  and  revived,  that 
he  might  be  Lord  both  of  the 
dead  and  living. 

10  But  why  dost  thou  judge 
thy  brother  ?  or  why  dost  thou 
set  at  nought  thy  brother  ?  for 
we  shall  all  stand  before  the  judg- 
ment seat  of  Christ. 

11  For  it  is  written,  As  I  live, 
saith  the  Lord,  every  knee  shall 
bow  to  me,  and  every  tongue 
shall  confess  to  God. 

12  So  then  every  one  of  us 
shall  give  account  of  himself  to 
God.  ' 

13  Let  us  not  therefore  judge 
one  another  any  more  :  but  judge 
this  rather,  that  no  man  put  a 
stumblingblock  or  an  occasion  to 
fall  in  his  brother's  way. 

14  I  know,  and  am  persuaded 
by  the  Lord  Jesus,  that  there  is 
nothing  unclean  of  itself :  but  to 
him  that  esteemeth  any  thing  to 
be  unclean,  to  him  it  is  unclean. 

15  But  if  thy  brother  be  griev- 
ed with  thy  meat,  now  walkest 
thou  not  charitably.  Destroy  not 
him  with  thy  meat,  for  whom 
Christ  died. 

16  Let  not  then  your  good  be 
evil  spoken  of : 

eating.  He  gives  thanks  to  God  for  the 
freedom,  as  the  other  does  for  the  ordi- 
nance.  7.  This  conscientious  refer- 
ence of  all  actions  to  God  is  most  pro- 
per, for  none  of  us  liveth   to  himself 

&c. 8.    Whether,    i.    e.,    if. 11. 

Isaiah  xlv.  23. 

allv  "common." 


14.   Unclean.    Liter- 
15.    Now  walkest 


thou   not.     Rather,   "thou   walkest   no 

longer."     Destroy,  i.  e.,  injure. 16. 

Let  not  your  conduct  which  to  your  con- 


ROMANS. 


335 


17  For  the  kingdom  of  God  is 
not  meat  and  drink :  but  right- 
eousness,  and  peace,  and  joy  in 
the  Holy  Ghost. 

18  For  he  that  in  these  things 
serveth  Christ  is  acceptable  to 
God,  and  approved  of  men. 

1-9  Let  us  therefore  follow  af- 
ter the  things  •which  make  for 
peace,  and  things  whereof '  one 
may  edify  another. 

20  For  meat  destroy  not  the 
work  of  God.  All  things  indeed 
are  pure ;  but  it  is  evil  for  that 
man  who  eateth  with  offence. 

21  It  is  good  neither  to  eat 
flesh,  nor  to  drink  wine,  nor  any 
thing  whereby  thy  brother  stum- 
bleth,  or  is  offended,  or  is  made 
weak. 

22  Hast  thou  faith  ?  have  it  to 
thyself  before  God.  '  Happy  is  he 
that  condemneth  not  himself  in 
that  thing  which  he  alloweth. 

23  And  he  that  doubteth  is 
damned  if  he  eat,  because  he  eateth 
not  of  faith  :  for  whatsoever  is 
not  of  faith  is  sin. 

science  is  in  itself  good,  be  evil  spoken  of 
by  those  who  would  conscientiously 
shrink  from  such  conduct.  But  avoid 
such  liberty  in  meat  or  drink  for  the 
sake  of  your  less  enlightened  but  equally 

conscientious  brother. 20.  Destroy. 

See  on  ver.  15.  All  things  indeed  are 
pure  as  regards  our  own  enlightened 
consciences,  but  any  one  of  these  pure 
things  is  sin  in. us  if  we  thereby  put  a 
stumbling-block  in  the  way  of  our  neigh- 
bour's piety  ;  it  is  perfectly  right  to  eat 
anything  as  far  as  its  purity  or  cleanness 
goes,  but  it  is  evil  for  that  man  who  eat- 
eth with  offence  (stumbling-block)  to  his 

neighbour. 22.  Hast  thou  faith  in 

the  liberty  respecting  meats  which  God 
confers  upon  the  Christian  ?  Happy  is- 
he  that  condemneth  not  himself  in  using 
to  a  neighbour's  hurt  that  which  he  al- 


CHAPTER  XV. 

WE  then  that  are  strong  ought 
to  bear  the  infirmities  of  the 
weak,  and  not  to  please  ourselves. 

2  Let  every  one  of  us  please 
his  neighbour  for  his  good  to  edi- 
fication. 

3  For  even  Christ  pleased  not 
himself;  but,  as  it  is  written,  The 
reproaches  of  them  that  reproach- 
ed thee  fell  on  me. 

4  For  whatsoever  things  were 
written  aforetime  were  written  for 
our  learning,  that  we  through  pa- 
tience and  comfort  of  the  Scrip- 
tures might  have  hope. 

5  Now  the  God  of  patience 
and  consolation  grant  you  to  be 
likeminded  one  toward  another 
according  to  Christ  Jesus  : 

6  That  ye  may  with  one  mind 
and  one  mouth  glorify  God,  even 
the  Father  of  our  Lord  Jesus 
Christ. 

7  Wherefore  receive  ye  one 
another,  as  Christ  also  received 
us,  to  the  glory  of  God. 

loiceih  as  innocent  for  himself  personally. 
23.  "But  he  that  doubteth  regard- 
ing its  innocence,  is  condemned,  if  he 
eat,  for  it  is  not  of  faiths  For  whatso- 
ever. Rather  "  and  whatsoever." — The 
argument  of  this  chapter  is  thus:  "Be 
careful,  while  you  rightly  consider  the 
distinctions  of  meats  in  the  Mosaic  law 
to  be  now  obliterated,  to  avoid  using 
this  liberty  to  the  injury  of  any  consci- 
entious brother  who  has  not  yet  appre- 
ciated this  full  release  from  the  old 
commandments." 

XV.— 3.   Psalm  lxix.  9. 4.   For 

introduces  the  reason  of  quoting  from 
the  Psalms.  TJirough  the  patience  ex- 
emplified in  and  the  comfort  to  be  ex- 
tracted out  of  the  Scriptures,  might  have 
hope  of  a  day  of  full  liberty  in  action  as 
in  thought. 5.  Consolation.    Rather 


336 


ROMANS. 


8  Now  I  say  that  Jesus  Christ 
was  a  minister  of  the  circumcision 
for  the  truth  of  God,  to  confirm 
the  promises  made  unto  the  fath- 
ers : 

9  And  that  the  Gentiles  might 
glorify  God  for  his  mercy ;  as  it 
is  written,  For  this  cause  I  will 

'  confess  to  thee  among  the  Gen- 
tiles, and  sing  unto  thy  name. 

10  And  again  he  saith,  Rejoice, 
ye  Gentiles,  with  his  people. 

11  And  again,  Praise  the  Lord, 
all  ye  Gentiles ;  and  laud  him,  all 
ye  people. 

12  And  again,  Esaias  saith, 
There  shall  be  a  root  of  Jesse, 
and  he  that  shall  rise  to  reign  over 
the  Gentiles;  in  him  shall  the 
Gentiles  trust. 

13  Now  the  God  of  hope  fill 
you  with  all  joy  and  peace  in  be- 
lieving, that  ye  may  abound  in 
hope,  through  the  power  of  the 
Holy  Ghost. 

14  And  I  myself  also  am  per- 
suaded of  you,  my  brethren,  that 
ye  also  are  full  of  goodness,  filled 
with  all  knowledge,  able  also  to 
admonish  one  another. 

15  Nevertheless,     brethren,    I 

"comfort,"  the    same  word   as   in   the 

preceding  verse. 7.  Receive  ye.    See 

chap.    xiv.     1. 3,  9.    Jesus     Christ 

came  both  for  Jew  and  Gentile.  This  is 
an  argument   for  the    unity  inculcated 

before. 9.  Psalm   xviii.   49. 10. 

Deut.  xxxii.  43. 11.  Psalm  cxvii.  1. 

12.   Isaiah  xi.  10. 13.   "Now 

God,  whose  word  giveth  you  hope  of  a 
perfect  future,  fill  you  with  all  joy  at  the 
prospect  and  consequent  peace  derived 
from  the  firm  grasp  of  your  faith,  so  that 
your  hope  may  be  a  most  fruitful  one  by 
the  power  of  God's  Spirit  granted  you, 
to  whom  alone  can   all   these  spiritual 

comforts  be  referred." 14.  I  myself 

also,  as  well  as  your  other  friends.    That 


have  written  the  more  boldly  unto 
you  in  some  sort,  as  putting  you 
in  mind,  because  of  the  grace  that 
is  given  to  me  of  God, 

16  That  I  should  be  the  minis- 
ter of  Jesus  Christ  to  the  Gentiles, 
ministering  the  gospel  of  God, 
that  the  offering  up  of  the  Gen- 
tiles might  be  acceptable,  being 
sanctified  by  the  Holy  Ghost. 

17  I  have  therefore  whereof  I 
may  glory  through  Jesus  Christ 
in  those  things  which  pertain  to 
God. 

18  For  I  will  not  dare  to  speak 
of  any  of  those  things  which  Christ 
hath  not  wrought  by  me,  to  make 
the  Gentiles  obedient,  by  word 
and  deed, 

19  Through  mighty  signs  and 
wonders,  by  the  power  of  the  Spirit 
of  God  ;  so  that  from  Jerusalem, 
and  round  about  unto  Illyricum, 
I  have  fully  preached  the  gospel 
of  Christ. 

20  Yea,  so  have  I  strived  to 
preach  the  gospel,  not  where 
Christ  was  named,  lest  I  should 
build  upon  another  man's  founda- 
tion : 

21  But  as   it   is  written,    To 

ye  also,  as  well  as  other  Christians. 

15.  In  some  sort.  Rather  "in  part," 
i.  e.,  in  a  partial  or  imperfect  way,  not 
completing  the  subject,  but  only  putting 

you   in  mind  by  hints. 16.    "That 

there  might  be  the  acceptable  offering  of 

the  Gentiles,  &c." 18.  For  I  will 

not  dare  to  speak  of  any  of  those  things 
which  Christ  hath  not  wrought  by  me, 
but  by  others.  I  will  only  refer  to  my 
own  agency  in  Christ  to  make  the  Gen- 
tiles  obedient,    &c. 19.    Literally, 

"  By  the  power  of  signs  and  wonders,  by 
the  power  of  the  Spirit  of  God."  From 
Jerusalem,  and  round  about,  or,  "from 

Jerusalem  and  neighbourhood." 21. 

Isaiah  lii.  15. 23.  Place,'\.  e.,  place 


ROMANS. 


337 


whom  lie  was  not  spoken  of,  they  i  them  this  fruit,  I  will  come  by 
shall  see  :  and  they  that  have  not    you  into  Spain, 
heard  shall  understand. 

22  For  which  cause  also  I  have 


29  And  I  am  sure  that,  when 
come  unto  you,  I  shall  come  in 


been  much  hindered  from  coming    the  fulness  of  the  blessing  of  the 

gospel  of  Christ. 

30  Now  I  beseech  you,  breth- 
ren, for  the  Lord  Jesus  Christ's 
sake,  and  for  the  love  of  the  Spirit, 
that  ye  strive  together  with  me  in 


to  you. 

23  But  now  having  no  more 
place  in  these  parts,  and  having  a 
great  desire  these  many  years  to 
come  unto  you ; 


24  Whensoever  I  take  my  jour-  \  your  prayers  to  God  for  me  ; 


ney  into  Spain,  I  will  come  to 
you :  for  I  trust  to  see  you  in  my 
journey,  and  to  be  brought  on  my 
way  thitherward  by  you,  if  first  I 
be  somewhat  filled  with  your  com- 
pany, 

25  But  now  I  go  unto  Jerusa- 
lem to  minister  unto  the  saints. 

26  For  it  hath  pleased  them  of 
Macedonia  and  Achaia  to  make  a 
certain  contribution  for  the  poor 
saints  which  are  at  Jerusalem. 

27  It  hath  pleased  them  verily; 
and  their  debtors  they  are.  For 
if  the   Gentiles  have  been  made 


31  That  I  may  be  delivered 
from  them  that  do  not  believe  in 
Judea ;  and  that  my  service  which 
I  have  for  Jerusalem  may  be  ac- 
cepted of  the  saints ; 

32  That  I  may  come  unto  you 
with  joy  by  the  will  of  God,  arid 
may  with  you  be  refreshed. 

33  Now  the  God  of  peace  he 
with  you  all.     Amen. 


I 


CHAPTER  XVI. 

COMMEND  unto  you  Phebe 
our  sister,  which  is  a  servant  of 


partakers  of  their  spiritual  things,  '  the  church  which  is  at  Cenchrea  : 


their  duty  is  also  to  minister  unto 
them  in  carnal  things. 

28  When  therefore  I  have  per- 
formed this,  and  have  sealed  to 

unvisited  by  the  gospel. 27.    Their 

debtors  they  are,  i.  e.,  the  Churches  in 
Macedonia  and  Achaia  are  debtors  to  the 
Church  in  Jerusalem  for  the  gift  of  the 
gospel. 28.  Have  scaled,  i.  e.,  se- 
cured.  31.    Accepted    of.      Rather 

"  acceptable  to."  It  is  the  same  word 
as  in  ver.  16. — The  argument  of  this 
chapter  is  thus :  "  And  not  only  in  the 
matter  of  meat,  but  in  all  things,  we 
should  deny  ourselves  for  our  brother's 


That  ye  receive  her  in  the 
Lord,  as  becometh  saints,  and  that 
ye  assist  her  in  whatsoever  busi- 
ness she  hath  need  of  you  :  for  she 

tiles  to  stir  up  your  memory  in  these 
things,  for  in  this  capacity  God  has  hon- 
oured my  ministry  in  all  quarters  from 
Jerusalem  to  Illyricum.  I  have  thus 
been  detained  from  visiting  you  at  Rome, 
but  now  I  expect,  after  my  necessary 
visit  to  Jerusalem,  to  visit  you  on  my 
way  to  Spain.  Pray  for  me  to  this  end." 
XVI. — 1.  Phebe  probably  accompa- 
nied those  who  bore  this  letter  to  Rome. 
A  servant.  Literally  u  a  deacon,"  i.  e., 
one  who  helped  the  Church  in  things 
See  ver.  2.  Cenchrea  was 
the  eastern  port  of  Corinth.   It  was  from 


benefit,  as  Christ  did  for  us,  both  Jews 

and  Gentiles  equally,  who  should  both  j  temporal 

therefore  dwell    together   in    Chi'istian 

love.      I  know  you  are  aware  of  these  j  Corinth  that  Paul  sent  this  epistle 

things  and  live  as  good  Christians,  but 

it  is  my  duty  as  the  apostle  of  the  Gen- 


2.    Assist  .  .  .  succourer.     A  verb   and 
noun  of  the  same  root  in  the  Greek. 


338 


ROMANS. 


hath  been  a  succourer  of  many, 
and  of  myself  also. 

3  Greet  Priscilla  and  Aquila, 
my  helpers  in  Christ  Jesus  : 

4  Who  have  for  my  life  laid 
down  their  own  necks  :  unto  whom 
not  only  I  give  thanks,  but  also 
all  the  churches  of  the  Gentiles. 

5  Likewise  greet  the  church 
that  is  in  their  house.  Salute  my 
well  beloved  Epenetus,  who  is  the 
firstfruits  of  Achaia  unto  Christ. 

6  Greet  Mary,  who  bestowed 
much  labour  on  us. 

7  Salute  Andronicus  and  Ju- 
nia,  my  kinsmen,  and  my  fellow 
prisoners,  who  are  of  note  among 
the  apostles,  who  also  were  in 
Christ  before  me. 

8  Greet  Amplias,  my  beloved 
in  the  Lord. 

9  Salute  Urbane,  our  helper  in 
Christ,  and  Stachys  my  beloved. 

10  Salute  Apelles  approved  in 
Christ.  Salute  them  which  are  of 
Aristobulus'  household. 

11  Salute  Herodion  my  kins- 
man. Greet  them  that  be  of  the 
household  of  Narcissus,  which  are 
in  the  Lord. 

12  Salute  Tryphena  and  Try- 
phosa,  who  labour  in  the  Lord. 
Salute  the  beloved  Persis,  which 
laboured  much  in  the  Lord. 

3.  Priscilla  and  Aquila.  See  Acts  xviii. 
2.  They  may  have  gone  to  Rome  to 
resume  their  occupation  there,  and  as 
substitutes  for  Paul,  when  he  was  de- 
tained, and  in  this  work  have  under- 
gone great  risks.     See  next  verse.— 

5.  Epenetus,  who  is  the  firstfruits  of 
Achaia.  In  1  Cor.  xvi.  15,  the  house 
of  Stephanas  is  called  "  the  firstfruits 
of  Achaia."  Epenetus  was  probably 
another  name  of  Stephanas  or  else  Ep- 
enetus was  a  member  of  the  family  of 
Stephanas.    I  like  either  of  these  sup- 


13  Salute  Rufus  chosen  in  the 
Lord,  and  his  mother  and  mine. 

14  Salute  Asyncritus,  Phle- 
gon,  Hermas,  Patrobas,  Hermes, 
and  the  brethren  which  are  with 
them. 

15  Salute  Philologus,  and  Ju- 
lia, Nereus,  and  his  sister,  and 
Olympas,  and  all  the  saints  which 
are  with  them. 

16  Salute  one  another  with  a 
holy  kiss.  The  churches  of  Christ 
salute  you. 

17  Now  I  beseech  you,  breth- 
ren, mark  them  which  cause  divi- 
sions and  offences  contrary  to  the 
doctrine  which  ye  have  learned ; 
and  avoid  them. 

18  For  they  that  are  such  serve 
not  our  Lord  Jesus  Christ,  but 
their  own  belly ;  and  by  good 
words  and  fair  speeches  deceive 
the  hearts  of  the  simple. 

19  For  your  obedience  is  come 
abroad  unto  all  men.  I  am  glad 
therefore  on  your  behalf :  but  yet 
I  would  have  you  wise  unto  that 
which  is  good,  and  simple  concern- 
ing evil. 

20  And  the  God  of  peace  shall 
bruise  Satan  under  your  feet 
shortly.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.    Amen. 

21  Timotheus  my  workfellow, 

positions  better  than  the  alteration  of 
"Achaia"  in  the  text  to  "Asia,"  which 
seems  to  have  been  done  only  to  avoid 
an  apparent  difficulty.  Epenetus  had 
gone  to  Rome  perhaps  on  commercial 

business. 7.  Andronicus  and  Junia 

were  probably  husband  and  wife. 9. 

Urbane.  Rather  "  Urbanus  "  or  "  Ur- 
ban."  15.     Philologus    and    Julia 

were  probably  husband  and  wife. -19. 

"  I  have  reason  to  expect  from  you  con- 
formity to  these  requirements,  for  your 
obedience,  dec.     But  yet.    Rather  simply 


I.  CORINTHIANS. 


339 


and  Lucius,  and  Jason,  and  Sosi* 
pater,  my  kinsmen,  salute  you. 

22  I  Tertius,  who  wrote  this 
epistle,  salute  you  in  the  Lord. 

23  Gaius  mine  host,  and  of  the 
whole  church,  saluteth  you.  Eras- 
tus  the  chamberlain  of  the  city  sa- 
luteth you,  and  Quartus  a  brother. 

24  The  grace  of  our  Lord  Je- 
sus Christ  be  with  you  all.  Amen. 

25  Now  to  him  that  is  of  power 
to  stablish  you  according  to  my 
gospel,  and  the  preaching  of  Jesus 
Christ,  according  to  the  revelation 


of  the  mystery,  which  was  kept 
secret  since  the  world  began, 

26  But  now  is  made  manifest, 
and  by  the  Scriptures  of  the  proph- 
ets, according  to  the  command- 
ment of  the  everlasting  God,  made 
known  to  all  nations  for  the  obedi- 
ence of  faith  : 

27  To  God  only  wise,  be  glory 
through  Jesus  Christ  for  ever. 
Amen. 

Tf  "Written  to  the  Romans  from  Corin- 
thus,  and  sent  by  Phebe  servant  of  the 
church  at  Cencbrea. 


♦  »♦ 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COEIUTHIAIsrS. 


CHAPTER  I. 

PAUL,  called  to  be  an  apostle 
of  Jesus  Christ  through  the 

"  and." 21.   Timotheus.    See  Acts, 

xvi.  1-3,  and  1  Tim.  i.  2.  Lucius. 
Probably  Luke  the  evangelist,  who  may 
have  gone  temporarily  to  Corinth  from 
his  residence  in  Philippi.  Jason.  See 
Acts  xvii.  5-9.  But  as  this  one  seems 
to  have  been  a  relative  of  Paul,  perhaps 

it  is  not  the  Jason  of  Thessalonica. 

22.  /  Tertius,  who  wrote  this  epistle,  as 

the  amanuensis  of  Paul. 23.  Gaius 

mine  host.  See  3  John  1-6.  "Gaius" 
is  "  Caius."  The  chamberlain  of  the  ci- 
ty of  Corinth.  Quartus,  a  brother. 
Rather,  "Quartus,  the   brother,"  i.  e., 

"  Quartus  his  (Erastus')  brother." 

25.   Since  the  world  began.     Literally, 

"  for  long  ages." 27.  God  only  wise, 

i.  e.,  God,  who  alone  is  the  source  of 
true  wisdom. — The  argument  of  this 
chapter  is  thus  :  "  I  salute  my  Christian 
friends  in  Rome,  and  urge  you  all  to 
steadfast  continuance  in  love  and  obedi- 
ence in  the  face  of  those  who  would 


will  of  God,  and  Sosthenes  our 
brother, 

2  Unto   the    church    of    God 

trouble  vou,  assuring  you  of  final  tri- 
umph.  All  the  Christians  here  salute 
you  and  wish  you  increase  of  grace ;  and 
to  Him  who  can  thus  strengthen  you, 
even  the  God  who  has  revealed  to  us 
the  gospel,  be  glory  through  Christ  for- 
ever." 


This  epistle  was  written  from  Ephe- 
sus,  probably  in  the  year  56.  In  it  Paul 
severely  chides  the  Corinthian  Church 
for  the  disorders  he  had  just  heard  to 
have  arisen  among  them. 

I. — 1.  Sosthenes.  See  Acts  xviii.  17. 
It  may  be  that  Sosthenes,  the  ruler  of 
the  synagogue  at  Corinth,  like  Crispus 
before  him  (Acts  xviii.  8),  after  the 
scene  described  in  the  Acts,  became  a 
convert,  and  afterward  joined  Paul  at 
Ephesus,  whence  this  letter  to  the  Co- 
rinthians was  written.  And  yet  very  lit- 
tle can  be  argued  from  a  mere  name. 
2.  Called  to  be  saints.    See  Rom, 


340 


I.  CORINTHIANS. 


which  is  at  Corinth,  to  them  that 
are  sanctified  in  Christ  Jesus,  call- 
ed to  be  saints,  with  all  that  in 
every  place  call  upon  the  name  of 
Jesus  Christ  our  Lord,  both  theirs 
and  ours  : 

3  Grace  be  unto  you,  and  peace, 
from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

4  I  thank  my  God  always  on 
your  behalf,  for  the  grace  of  God 
which  is  given  you  by  Jesus 
Christ  ; 

5  That  in  every  thing  ye  are 
enriched  by  him,  in  all  utterance, 
and  in  all  knowledge  } 

6  Even  as  the  testimony  of 
Christ  was  confirmed  in  you  : 

7  So  that  ye  come  behind  in  no 
gift ;  waiting  for  the  coming  of 
our  Lord  Jesus  Christ : 

8  Who  shall  also  confirm  you 
unto  the  end,  that  ye  may  be  blame- 
less in  the  day  of  our  Lord  Jesus 
Christ. 

9  God  is  faithful,  by  whom  ye 
were  called  unto  the  fellowship  of 
his  Son  Jesus  Christ  our  Lord. 

10  Now  I  beseech  you,  breth- 
ren, by  the  name  of  our  Lord  Je- 
sus Christ,  that  ye  all  speak  the 
same  thing,  and  that  there  be  no 
divisions  among  you  ;  but  that  ye 
be  perfectly  joined  together  in  the 
same  mind  and  in  the  same  judg- 
ment. 

11  For  it  hath  been  declared 

i.  7.  Both  theirs  and  ours,  i.  e.,  not 
only  our  Lord,  but  theirs  also.     Comp. 

the  expression  in  Rom.  xvi.  13. 5. 

In  all  utterance,  and  in  all  knowledge. 
This  is  an  explanation  of  the  "  in  every- 
thing "  above. 7.  The  coming.     Lit. 

"  the  revelation." 12.  Every  one  of 

you  saith  such  language  as  this,  I  am  of 
Paul,  &c. 13.    Is    Christ  divided? 


unto  me  of  you,  my  brethren,  by 
them  which  are  of  the  house  of 
Chloe,  that  there  are  contentions 
amoug  you. 

12  Now  this  I  say,  that  every 
one  of  you  saith,  I  am  of  Paul ; 
and  I  of  Apollos ;  and  I  of  Ce- 
phas ;  and  I  of  Christ. 

13  Is  Christ  divided  ?  was 
Paul  crucified  for  you  ?  or  were 
ye  baptized  in  the  name  of  Paul  ? 

14  I  thank  God  that  I  baptized 
none  of  you,  but  Crispus  and 
Gaius; 

15  Lest  any  should  say  that  I 
had  baptized  in  mine  own  name. 

16  And  I  baptized  also  the 
household  of  Stephanas  :  besides, 
I  know  not  whether  I  baptized 
any  other. 

17  For  Christ  sent  me  not  to 
baptize,  but  to  preach  the  gospel : 
not  with  wisdom  of  words,  lest  the 
eross  of  Christ  should  be  made  of 
none  effect. 

18  For  the  preaching  of  the 
cross  is  to  them  that  perish,  fool- 
ishness; but  unto  us  which  are 
saved,  it  is  the  power  of  God. 

19  For  it  is  written,  I  will  de- 
stroy the  wisdom  of  the  wise,  and 
will  bring  to  nothing  the  under- 
standing of  the  prudent. 

20  Where  is  the  wise  ?  where  is 
the  scribe  ?  where  is  the  disputer 
of  this  world  ?  hath  not  God  made 
foolish  the  wisdom  of  this  world  ? 


Rather    "Christ    is   divided  !  "- 


14. 


Crispus,  the  chief  ruler  of  the  synagogue 
in  Corinth  (Acts  xviii.  8).  Gaius,  Paul's 
host  at  Corinth  afterward,  when  he 
wrote  thence   to   the   Romans.     (Rom. 

xvi.  23.) 16.  Stephanas.    See  chap. 

xvi.  15,  17,  and  note  on  Rom.  xvi.  5. 

19.   Isaiah   xxix.  14. 21.    By 

wisdom.     Rather   "by  its  wisdom." 


I.  CORINTHIANS. 


341 


21  For  after  that  in  the  wisdom  | 
of  God  the  world  by  wisdom  knew 
not  God,  it  pleased   God  by  the 
foolishness  of  preaching  to  save 
them  that  believe. 

22  For  the  Jews  require  a  sign,  | 
and  the  Greeks   seek   after  wis- 
dom : 

23  But  we  preach  Christ  cruci- 
fied, unto  the  Jews  a  stumbling- 
block,  and  unto  the  Greeks  fool- 
ishness ; 

24  But  unto  them  which  are 
called,  both  Jews  and  Greeks, 
Christ  the  power  of  God,  and  the 
wisdom  of  God. 

25  Because  the  foolishness  of 
God  is  wiser  than  men ;  and  the 
weakness  of  God  is  stronger  than 
men. 

26  For  ye  see  your  calling, 
brethren,  how  that  not  many  wise 
men  after  the  flesh,  not  many 
mighty,  not  many  noble,  are  call- 
ed: 

27  But  God  hath  chosen  the 
foolish  things  of  the  world  to  con- 
found the  wise ;  and  God  hath 
chosen   the   weak   things    of  the 

26.  Your  calling  to  Christ.  Are  called. 
I  would  prefer  "are  chosen"  from  the 

next  verse. 31.    Jer.  ix.  24. — The 

argument  of  this  chapter,  after  the  salu- 
tation, is  thus :  "I  am  glad  to  hear  of 
your  spiritual  progress,  but  grieved  to 
hear  of  your  divisions,  for  there  should 
be  no  divisions  in  Christ.  He  is  our 
common  Lord,  and  his  preachers  are  all 
equally  his  servants,  acting  not  for 
themselves,  but  for  him.  Instead  of 
forming  factions  in  the  Church  and  using 
my  name  for  any  one  of  these,  remem- 
ber that  I  merely  preached  Christ's  gos- 
pel to  you,  and  that  without  show  of 
words,  a  deficiency  which  stamps  it  as 
folly  to  the  Grecian  lover  of  rhetorical 
display,  but  which  detracts  nothing  from 
its  power  over  the  believing  heart.  (For 


world  .to    confound   the    things 
which  are  mighty; 

28  And  base  things  of  the 
world,  and  things  which  are  des- 
pised, hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to 
nought  things  that  are  : 

29  That'no  flesh  should  glory 
in  his  presence. 

30  But  of  him  are  ye  in  Christ 
Jesus,  who  of  God  is  made  unto 
us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption  : 

31  That,  according  as  it  is 
written,  He  that  glorieth,  let  him 
glory  in  the  Lord. 

CHAPTER  II. 

AND  I,  brethren,  when  I  came 
to  you,  came  not  with  excel- 
lency of  speech  or  of  wisdom,  de- 
claring unto  you  the  testimony  of 
God. 

2  For  I  determined  not  to  know 
any  thing  among  you,  save  Jesus 
Christ,  and  him  crucified. 

3  And  I  was  with  you  in  weak- 
ness, and  in  fear,  and  in  much 
trembling. 

God  does  not  seek  human  wisdom  to  ef- 
fect his  purposes,  for  while  the  unbeliev- 
ing Jews  are  looking  for  wonders,  and 
the  polished  Greeks  are  seeking  for  their 
Aesthetic  wisdom,  we  preach  that  which 
disgusts  both  of  these  worldly  classes  of 
hearers,  to  wit,  the  crucified  Saviour. 
Hence  the  wise  and  great  of  this  world 
seldom  become  disciples  of  Christ,  while 
the  poor  and  humble  are  saved ;  and  so 
we  can  glory  not  in  riches,  henour,  or 
worldly  wisdom,  but  in  Christ  who  is 
more  than  all  these  to  us,  being  our  wis- 
dom and  our  salvation)." 

II. — 1.  This  is  immediately  connected 
with  the  17th  verse  of  the  preceding 
chapter,  of  which  it  is  a  repetition  in 
resumption  of  the  argument ;  the  inter- 
mediate verses  forming  a  parenthetical 


342 


I.  CORINTHIANS. 


4  And  my  speech  and  my 
preaching  was  not  with  enticing 
words  of  man's  wisdom,  but  in 
demonstration  of  the  Spirit  and  of 
power : 

5  That  your  faith  should  not 
stand  in  the  wisdom  of  men,  but 
in  the  power  of  God. 

6  Howbeit  we  speak  wisdom 
among  them  that  are  perfect :  yet 
not  the  wisdom  of  this  world,  nor 
of  the  princes  of  this  world,  that 
come  to  nought : 

7  Bat  we  speak  the  wisdom  of 
God  in  a  mystery,  even  the  hidden 
wisdom,  which  God  ordained  be- 
fore the  world  unto  our  glory ; 

8  Which  none  of  the  princes  of 
thi3  world  knew :  for  had  they 
known  it,  they  would  not  have 
crucified  the  Lord  of  glory. 

9  But  as  it  is  written,  Eye  hath 
not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of 
man,  the  things  which  God  hath 
prepared  for  them  that  love  him. 

10  But  God  hath  revealed  them 
unto  us  by  his  Spirit :    for   the 

contrast  between  heavenly  and  earthly 

wisdom. 4.  In  demonstration  of  the 

Spirit  and  of  power.  Rather,  "  with 
demonstration  of  the  Spirit  and  of 
power,"  i.  e.,  of  spiritual  power,  referring 
both  to  the  internal  workings  and  the  ex- 

ternal  miracles   of  God's  Spirit. 5. 

Stand  in,   i.    e.,   depend    upon. 6. 

Them  that  are  perfect.  Compare  Phil, 
iii.  15  with  Phil.  iii.  12.  The  "perfect" 
are  those  who  are  initiated  into  the 
meaning  of  spiritual  truth  by  the  Spirit. 
The  word  is  used  in  Classic  Greek  for 
those  initiated  into  the  mysteries  of  any 
god  or  goddess.  It  evidently,  therefore, 
does  not  refer  to  a  perfection  of  holiness. 

7.  In  a  mystery.  See  preceding  note. 

The  allusion  to  the  pagan  mysteries  is 
continued.  Before  the  world.  Literally 
"  Before  the  ages."     TJie  hidden  wisdom 


Spirit  searcheth  all  things,  yea, 
the  deep  things  of  God. 

11  For  what  man  knoweth  the 
things  of  a  man,  save  the  spirit  of 
man  which  is  in  him  ?  even  so  the 
things  of  God  knoweth  no  man, 
but  the  Spirit  of  God. 

12  Now  we  have  received,  not 
the  spirit  of  the  world,  but  the 
Spirit  which  is  of  God ;  that  we 
might  know  the  things  that  are 
freely  given  to  us  of  God. 

13  Which  things  also  we  speak, 
not  in  the  words  which  man's  wis- 
dom teacheth,  but  which  the  Holy 
Ghost  teacheth  ;  comparing  spirit- 
ual things  with  spiritual. 

14  But  the  natural  man  re- 
ceiveth  not  the  things  of  the  Spirit 
of  God:  for  they  are  foolishness 
unto  him :  neither  can  he  know 
them,  because  they  are  spiritually 
discerned. 

15  But  he  that  is  spiritual 
judgeth  all  things,  yet  he  himself 
is  judged  of  no  man. 

16  For  who  hath  known  the 
mind  of  the  Lord,  that  he  may  in- 

of  Christ   crucified.     Compare  chap.  i. 

vv.  23,  24. 9.  The  things  which  God 

hath  prepared,  to  wit,  the  knowledge  of 
Christ  as  enjoyed  by  the  Christian  both 

here  and  hereafter.     Isaiah  lxiv.  4. 

12.  The  spirit  of  the  world,  i.  e.,  Satan. 
Comp.  Eph.  ii.  2  and  vi.  11,  12,  John 

xii.  81,  2  Cor.  iv.  4. 13.  Comparing 

spiritual  things  with  spiritual,  or 
"putting  spiritual  things  and  spiritual 
words  together,"  i.  e.,  words  which  the 

Holy   Ghost  teacheth. 15.  Judgeth. 

.  .  .  is  judged.  Rather,  "  discerneth  . . . 
is  discerned."     The  same  word  as  in  the 

preceding  verse. 16.  Isaiah  xl.   13. 

— The  argument  of  this  chapter  is  thus : 
"  I  repeat,  I  preached  not  the  gospel  to 
you  with  wisdom  of  words,  but  yet  what  I 
preached  was  the  highest  wisdom  to  those 
who  can  spiritually  discern  the  truth." 


I.  CORINTHIANS. 


343 


struct   him?     But   we  have  the 
mind  of  Christ. 

CHAPTER  III. 

AND  I,  brethren,  could  not 
speak  unto  you  as  unto  spirit- 
ual, but  as  unto  carnal,  even  as  un- 
to babes  in  Christ. 

2  I  have  fed  you  with  milk, 
and  not  with  meat :  for  hitherto 
ye  were  not  able  to  hear  it,  neither 
yet  now  are  ye  able. 

3  For  ye  are  yet  carnal :  for 
whereas  there  is  among  you  envy- 
ing, and  strife,  and  divisions,  are 
ye  not  carnal,  and  walk  as  men  ? 

4  For  while  one  saith,  I  am  of 
Paul ;  and  another,  I  am  of  Apol- 
los  ;  are  ye  not  carnal  ? 

5  Who  then  is  Paul,  and  who 
is  Apollos,  but  ministers  by  whom 
ye  believed,  even  as  the  Lord  gave 
to  every  man  ? 

6  I  have  planted,  Apollos  wa- 
tered ;  but  God  gave  the  increase. 

7  So  then  neither  is  he  that 
planteth  any  thing,  neither  he 
that  watereth ;  but  God  that  giv- 
eth  the  increase. 

8  Now  he  that  planteth  and  he 
that  watereth  are  one  :  and  every 
man  shall  receive  his  own  reward 
according  to  his  own  labour. 

9  For  we  are  labourers  togeth- 
er with  God :  ye  are  God's  hus- 
bandry, ye  are  God's  building. 

10  According  to  the  grace  of 

III. — 1.  Babes  in  Christ.  This  term 
is  opposed  to  the  "  perfect "  of  chap.  ii. 
6,  and  seems  to  refer  to  those  who  had 
but  the  faintest  beginnings  of  a  Christian 
life  and  experience. 3.  As  men,  or 


of    man. 


5. 


"  after  the  manner 
Miriisters,  i.  e.,  servants  or  attendants. 
Even  as  the  Lord  gave  to  every  man  any 
one  of  us  as  a  preacher. 8.  Every 


God  which  is  given  unto  me,  as  a 
wise  masterbuilder,  I  have  laid 
the  foundation,  and  another  build- 
eth  thereon.  But  let  every  man 
take  heed  how  he  buildeth  there- 
upon. 

11  For  other  foundation  can 
no  man  lay  than  that  is  laid,  which 
is  Jesus  Christ. 

12  Now  if  any  man  build  upon 
this  foundation  gold,  silver,  pre- 
cious stones,  wood,  hay,  stubble ; 

13  Every  man's  work  shall  be 
made  manifest :  for  the  day  shall 
declare  it,  because  it  shall  be  re- 
vealed by  fire ;  and  the  fire  shall 
try  every  man's  work  of  what  sort 
it  is. 

14  If  any  man's  work  abide 
which  he  hath  built  thereupon,  he 
shall  receive  a  reward. 

15  If  any  man's  work  shall  be 
burned,  he  shall  suffer  loss :  but 
he  himself  shall  be  saved ;  yet  so 
as  by  fire. 

1(5  Know  ye  not  that  ye  are  the 
temple  of  God,  and  that  the  Spirit 
of  God  dwelleth  in  you  ? 

17  If  any  man  defile  the  tem- 
ple of  God,  him  shall  God  destroy ; 
for  the  temple  of  God  is  holy, 
which  temple  ye  are. 

18  Let  no  man  deceive  himself. 
If  any  man  among  you  seemeth 
to  be  wise  in  this  world,  let  him 
become  a  fool,  that  he  may  be 
wise. 

man.      Rather    "each,"   i.    e.,  he   that 

planteth  and  he  that  watereth. 12. 

Now  if.     Rather  "  But  if." 15.  He 

shall  suffer  loss.  Or,  "  he  shall  be  pun- 
ished." Yet  so  as  by  fire.  Rather, 
"  but   so   as   through   fire,"    i.  e.,  with 

peril  and  injury. 17.  "  If  any  man 

destroy  the  temple  of  God,  him  shall 
God  destroy."    The  verba  are  the  same 


344 


I.  CORINTHIANS. 


19  For  the  wisdom  of  this 
world  is  foolishness  with  God  :  for 
it  is  written,  He  taketh  the  wise 
in  their  own  craftiness. 

20  And  again,  The  Lord  know- 
eth  the  thoughts  of  the  wise,  that 
they  are  vain. 

21  Therefore  let  no  man  glory 
in  men  :    for  all  things  are  yours ; 

22  Whether  Paul,  or  Apollos, 
or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things 
to  come  ;  all  are  yours ; 

23  And  ye  are  Christ's ;  and 
Christ  is  God's. 

CHAPTER  IV. 

LET  a  man  so  account  of  us,  as 
of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God. 

2  Moreover  it  is  required  in 
stewards,  that  a  man  be  found 
faithful. 

3  But  with  me  it  is  a  very 
small  thing  that  I  should  be  judg- 
ed of  you,  or  of  man's  judgment : 
yea,  I  judge  not  mine  own  self. 

-19.  Job  v.  13. 


in  the  Greek.- 
20.  Psalm  xciv.  11. — The  argument  of 
this  chapter  is  thus:  "  Yet  your  divi- 
sions show  that  you  have  made  no  pro- 
gress in  the  Christian  life,  and  that  your 
spiritual  discernment  is  as  small  and  in- 
choate as  when  I  was  first  among  you, 
so  that  I  can  speak  of  no  profounder 
subjects  of  Christian  contemplation  to 
you  now  than  I  did  then.  Alas  for  your 
divisions  !  Think  less  of  God's  ministers 
and  more  of  God.  Think  of  Christ,  the 
great  foundation  of  the  Church,  than 
which  there  is  no  other,  and  let  every 
one  be  careful  how  he  builds  on  this, 
for  the  Church  is  God's  temple,  built  on 
Christ,  and  the  world's  wisdom  cannot 
build  thereon ;  and  all  good  builders, 
nay,  all  things  whatsoever  are  directed 
for  your  eternal  benefit." 

IV. — 4.  "  For  I  am  not  conscious  of 
having  done  any  wrong  among  you ;  yet 


4  For  I  know  nothing  by  my- 
self; yet  am  I  not  hereby  justi- 
fied :  but  he  that  judgeth  me  is 
the  Lord. 

5  Therefore  judge  nothing  be- 
fore the  time,  until  the  Lord  come, 
who  both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will 
make  manifest  the  counsels  of  the 
hearts  :  and  then  shall  every  man 
have  praise  of  God. 

6  And  these  things,  brethren, 
I  have  in  a  figure  transferred  to 
myself  and  to  Apollos  for  your 
sakes ;  that  ye  might  learn  in  us 
not  to  think  of  men  above  that 
which  is  written,  that  no  one  of 
you  be  puffed  up  for  one  against 
another. 

7  For  who  maketh  thee  to  differ 
from  another  ?  and  what  hast  thou 
that  thou  didst  not  receive  ?  now 
if  thou  didst  receive  it,  why  dost 
thou  glory,  as  if  thou  hadst  not 
received  it  ? 

8  Now  ye  are  full,  now  ye  are 
rich,   ye   have  reigned   as   kings 

I  am  not  hereby  justified."  This  is 
parenthetical,  and  illustrative  of  the  last 
clause  of  ver.  3,  where  he  declares  he  is 

not  his  own  judge. 5.  Bring  to  light. 

Rather  "  enlighten."  Then  shall  every 
praiseworthy  man   have  praise  of  God. 

6.  Tltese   things,  i.   e.,  these   true 

views  of  the  preacher,  as  the  servant  of 
Christ  and  the  steward  of  God.  I  have 
in  a  figure  transferred,  i.  e.,  I  have  used 
a  rhetorical  figure,  and  spoken  of  myself 
and  Apollos,  when  I  wished  to  speak  of 
other  teachers  and  preachers  also.  Paul 
avoided  naming  the  others,  lest  they 
might  deem  him  actuated  by  personal 
feeling.  He  therefore  speaks  of  himself 
and  his  beloved  associate  Apollos,  and 
urges  the  Corinthians  not  to  think  too 
much  of  them,  who  were  merely  mouth- 
pieces for  God. 7.  ITiee,  i.  e.,  the 

preacher  of  the  gospel,  who  assumes 
power  or  haughtiness. 8.  "  Ye  Corin- 


I.  CORINTHIANS. 


345 


without  us  :  and  I  would  to  God 
ye  did  reign,  that  we  also  might 
reign  with  you. 

9  For  I  think  that  God  hath 
set  forth  us  the  apostles  last,  as  it 
were  appointed  to  death :  for  we 
are  made  a  spectacle  unto  the 
world,  and  to  angels,  and  to  men. 

10  We  are  fools  for  Christ's 
sake,  but  ye  are  wise  in  Christ ; 
we  are  weak,  but  ye  are  strong  ; 
ye  are  honourable,  but  we  are  des- 
pised. 

11  Even  unto  this  present  hour 
we  both  hunger,  and  thirst,  and 
are  naked,  and  are  buffeted,  and 
have  no  certain  dwellingplace  ; 

12  And  labour,  working  with 
our  own  hands :  being  reviled,  we 
bless;  being  persecuted,  we  suffer 
it: 

13  Being  defamed,  we  entreat : 
we  are  made  as  the  filth  of  the 
world,  and  are  the  offscouring  of 
all  things  unto  this  day. 

14  I  write  not  these  things  to 
shame  you,  but  as  my  beloved 
sons  I  warn  you. 

15  For   though    ye   have    ten 

thians  are  full,  &c,  in  your  own  esteem." 
This  is  directed  against  the  disorganizing 
members  of  the  Corinthian  Church.  It 
is,  of  course,  irony.  I  would  to  God  ye 
did  reign,  in  ruling  over   sin  and  the 

flesh.       Here   the   irony   ceases. 9. 

"  We  need  such  sympathy  as  co-reigning 
over  sin  with  you  would  be,  for  we  have 
had  great  trials,  for  I  think  that  God 

hath  set  forth,  <£c." 10.   Ye  are  wise 

.  .  .  ye  are  strong  .  .  .  ye  are  honourable 
in   your   own  self-righteous  estimation. 

11.  No  certain   dwellingplace,   or, 

"no  fixed  residence." 13.  And  are. 

These  words  should  be  omitted. 17. 

Timotheus.  See  Rom.  xvi.  21.  My 
ways  which  be  in  Christ.     Better,  "  my 

ways  in  Christ." 19.    Will  know  by 

personal  trial. — The  argument  of  this 
15* 


thousand  instructors  in  Christ, 
yet  have  ye  not  many  fathers  :  for 
in  Christ  Jesus  I  have  begotten 
you  through  the  gospel. 

16  Wherefore  I  beseech  you, 
be  ye  followers  of  me. 

17  For  this  cause  have  I  sent 
unto  you  Timotheus,  who  is  my 
beloved  son,  and  faithful  in  the 
Lord,  who  shall  bring  you  into  re- 
membrance of  my  ways  which  be 
in  Christ,  as  I  teach  every  where 
in  every  church. 

18  Now  some  are  puffed  up,  as 
though  I  would  not  come  to  you. 

19  But  I  will  come  to  you 
shortly,  if  the  Lord  will,  and  will 
know,  not  the  speech  of  them 
which  are  puffed  up,  but  the  power. 

20  For  the  kingdom  of  God  is 
not  in  word,  but  in  power. 

21  What  will  ye  ?  shall  I  come 
unto  you  with  a  rod,  or  in  love, 
and  in  the  spirit  of  meekness  ? 

CHAPTER  V. 

IT   is   reported    commonly   that 
there  is  fornication  among  you, 
and  such  fornication  as  is  not  so 

chapter  is  thus:  "Since  your  divisions 
are  founded  on  the  undue  exaltation  of 
your  teachers,  let  me  tell  you  that  a 
teacher  of  the  gospel  is  a  mere  servant 
and  steward,  who  is  praiseworthy  if  he 
be  faithful.  In  other  matters  you  should 
not  be  judges,  nor  we  either,  for  God 
alone  is  judge ;  but  let  us  all  be  humble 
in  the  discharge  of  our  respective  duties. 
If  you  triumph  in  faith,  your  Christian 
sympathy  will  be  a  great  comfort  to  us 
afflicted  apostles.  Be  kind  in  your 
thoughts  toward  me,  your  spiritual 
father.  I  now  send  Timothy  to  you, 
and  will  soon  come  myself,  and  then 
shall  act  with  authority  as  the  apostle  of 
Jesus  Christ." 

V. — 1.    Is   not   so   much   as   named 
among  the  Gentiles.     Rather,    "Is  not 


346 


I.  CORINTHIANS. 


much  as  named  among  the  Gen- 
tiles, that  one  should  have  his 
father's  wife. 

2  And  ye  are  puffed  up,  and 
have  not  rather  mourned,  that  he 
that  hath  done  this  deed  might  be 
taken  away  from  among  you. 

3  For  I  verily,  as  absent  in 
body,  but  present  in  spirit,  have 
judged  already,  as  though  I  were 
present,  concerning  him  that  hath 
so  done  this  deed, 

4  In  the  name  of  our  Lord  Je- 
sus Christ,  when  ye  are  gathered 
together,  and  my  spirit,  with  the 
power  of  our  Lord  Jesus  Christ, 

5  To  deliver  such  a  one  unto 
Satan  for  the  destruction  of  the 
flesh,  that  the  spirit  may  be  saved 
in  the  day  of  the  Lord  Jesus. 

6  Your  glorying  is  not  good. 
Know  ye  not  that  a  little  leaven 
leaveneth  the  whole  lump  ? 

7  Purge  out  therefore  the  old 
leaven,  that  ye  may  be  a  new 
lump,  as  ye  are  unleavened.  For 
even  Christ  our  passover  is  sacri- 
ficed for  us : 

8  Therefore  let  us  keep  the 
feast,  not  with  old  leaven,  neither 

named  even  among  the  Gentiles." 

4.  Wlten  ye  are  gathered  together  as  a 
Church  to  consider  the  fornicator's  case. 

5.  To  deliver  sicch  a  one  unto  Satan 

for  the  destruction  of  the  flesh.  The 
apostles  had  miraculous  power  to  re- 
move and  to  inflict  disease.  For  the 
latter,  see  Acts  xiii.  11.  For  Satan  as 
the  active  promoter  of  disease,  see  Job 

ii.  7  and  Luke  xiii.  16. 7.  As  ye  are, 

as  Christians,  unleavened  by  sin.  For 
even.  Rather  "  for  also."  7s  sacrificed. 
Rather  "was  sacrificed."  The  allusion 
to  the   unleavened   bread   used   at  the 

Passover-feast  is  evident. 9.  I  wrote 

unto   you  in   an   epistle.      Rather,    "  I 

write  unto  you  in  this  epistle." 10. 

The  emphasis  is  on  the  words  "  this 


with  the  leaven  of  malice  and 
wickedness ;  but  with  the  un- 
leavened bread  of  sincerity  and 
truth. 

9  I  wrote  unto  you  in  an  epistle 
not  to  company  with  fornicators : 

10  Yet  not  altogether  with  the 
fornicators  of  this  world,  or  with 
the  covetous,  or  extortioners,  or 
with  idolaters;  for  then  must  ye 
needs  go  out  of  the  world. 

11  But  now  I  have  written  un- 
to you  not  to  keep  company,  if 
any  man  that  is  called  a  brother 
be  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  railer,  or  a  drunkard, 
or  an  extortioner;  with  such  a  one 
no  not  to  eat. 

12  For  what  have  I  to  do  to 
judge,  them  also  that  are  without? 
do  not  ye  judge  them  that  are 
within  ? 

13  But  them  that  are  without 
God  judgeth.  Therefore  put  away 
from  among  yourselves  that  wick- 
ed person. 

CHAPTER  VI. 

ARE    any   of  you,  having  a 
matter  against  another,  go  to 


world,"  as  opposed  to  "brother"  inver. 
11.  They  were  to  continue  their  usual 
conduct  toward  fornicators,  covetous, 
&c,  of  the  world,  but  if  a  Christian 
brother  became  such,  they  must  cease 
their  usual  conduct  toward  him ;  for 
with  him  they  had  had  a  more  intimate 

communion. 11.    But  now  I  have 

written.  Rather,  "  but  I  write  now." 
— The  argument  of  this  chapter  is  thus  : 
"  For  you  have  gone  so  far  in  backsli- 
ding as  to  allow  a  fornicator  to  go  un- 
rebuked  among  you.  I  interpose,  and 
in  the  name  of  Christ  afflict  him  with 
sickness,  while  I  urge  you  to  remove 
from  your  communion  all  who  are  guilty 
of  open  sins." 

VI. — 2.  Compare  Psalm  cxlix.  5-9. 


I.  CORINTHIANS. 


347 


law  before  the  unjust,  and  not  be- 
fore the  saints  ? 

2  Do  ye  not  know  that  the 
saints  shall  judge  the  world  ?  and 
if  the  world  shall  be  judged  by 
you,  are  ye  unworthy  to  judge  the 
smallest  matters  ? 

3  Know  ye  not  that  we  shall 
judge  angels  ?  how  much  more 
things  that  pertain  to  this  life  ? 

4  If  then  ye  have  judgments  of 
things  pertaining  to  this  life,  set 
them  to  judge  who  are  least  es- 
teemed in  the  church. 

5  I  speak  to  your  shame.  Is 
it  so,  that  there  is  not  a  wise  man 
among  you  ?  no,  not  one  that  shall 
be  able  to  judge  between  his 
brethren  ? 

6  But  brother  goeth  to  law 
with  brother,  and  that  before  the 
unbelievers. 

7  Now  therefore  there  is  utter- 
ly a  fault  among  you,  because  ye 
go  to  law  one  with  another.  Why 
do  ye  not  rather  take  wrong? 
"Why  do  ye  not  rather  suffer  your- 
selves to  be  defrauded  ? 

8  Nay,  ye  do  wrong,  and  de- 
fraud, and  that  your  brethren. 

-4.  "Do  you  set  those  to  judge  who 


are  least  esteemed  by  the  Church  (i.  e., 
the  heathen  magistrates)  ?  "  The  whole 
passage  is  much  smoother  when  this  is 
rendered  as  a  question.  Least  esteemed. 
Rather  "little  esteemed,"  or  "counted 

as  nothing." 9.  Effeminate,  i.  e.,  in 

a  lascivious  sense,  referring  to  men. 

11.  "But  ye  were  washed  from  sin  by 
Christ's  blood,  ye  were  sanctified  by  the 
Holy  Spirit,  and  thus  were  ye  justified 
before  our  great  Judge  by  the  name  and 
power  of  the  Lord  Jesus,  and  by  the 

Spirit  of  our  God." 12.  All  things 

are  lauful  unto  mc,  i.  e.,  "all  the 
natural  gratifications  of  the  body  are 
right  and  lawful  for  me,"  but  fornication 
is  an  abuse  of  this  natural  gratification. 


9  Know  ye  not  that  the  un- 
righteous shall  not  inherit  the 
kingdom  of  God  ?  Be  not  de- 
ceived :  neither  fornicators,  nor 
idolaters,  nor  adulterers,  nor  ef- 
feminate, nor  abusers  of  them- 
selves with  mankind, 

10  Nor  thieves,  nor  covetous, 
nor  drunkards,  nor  revilers,  nor 
extortioners,  shall  inherit  the 
kingdom  of  God. 

11  And  such  were  some  of  you: 
but  ye  are  washed,  but  ye  are 
sanctified,  but  ye  are  justified  in 
the  name  of  the  Lord  Jesus,  and 
by  the  Spirit  of  our  God. 

12  All  things  are  lawful  unto 
me,  but  all  things  are  not  expedi- 
ent :  all  things  are  lawful  for  me, 
but  I  will  not  be  brought  under 
the  power  of  any. 

13  Meats  for  the  belly,  and  the 
belly  for  meats :  but  God  shall 
destroy  both  it  and  them.  Now 
the  body  is  not  for  fornication,  but 
for  the  Lord;  and  the  Lord  for 
the  body. 

14  And  God  hath  both  raised 
up  the  Lord,  and  will  also  raise 
up  us  by  his  own  power. 

All  things  are  not  expedient,  i.  e.,  "  All 
these  natural  gratifications  have  a  limit 

to  their  proper  exercise." 13.  "  Food 

is  formed  for  the  benefit  of  the  body,  and 
the  body  is  formed  to  receive  and  digest 
food,  but  both  body  and  food  are  of 
temporary  duration,  and  there  is  a  higher 
law  regarding  this  fitness  of  the  one  to 
another,  which  prevents  excessive  eating 
or  gluttony,  and  the  premature  decay  of 
the  body.  Now  the  body  is  not  intended 
at  all  for  fornication,  which  is  a  sinful 
exercise  of  a  natural  passion,  but  only 
for  such  gratification  as  i3  consistent 
with  Christ's  law  of  purity ;  and  the  Lord 
has  made  such  laws  as  clearly  mark  the 

limit  of  our  sensual  gratification." 14. 

Our  bodies  are  holy  in  Christ,  and  to  be 


348 


I.  CORINTHIANS. 


15  Know  ye  not  that  your 
bodies  are  the  members  of  Christ? 
shall  I  then  take  the  members  of 
Christ,  and  make  them  the  mem- 
bers of  a  harlot  ?    God  forbid. 

16  What !  know  ye  not  that  he 
which  is  joined  to  a  harlot  is  one 
body  ?  for  two,  saith  he,  shall  be 
one  flesh. 

17  But  he  that  is  joined  unto 
the  Lord  is  one  spirit. 

18  Flee  fornication.  Every  sin 
that  a  man  doeth  is  without  the 
body ;  but  he  that  committeth 
fornication  sinneth  against  his 
own  body. 

19  What !  know  ye  not  that 
your  body  is  the  temple  of  the 
Holy  Ghost  which  is  in  you,  which 
ye  have  of  God,  and  ye  are  not 
your  own  ? 

20  For  ye  are  bought  with  a 
price  :  therefore  glorify  God  in 
your  body,  and  in  your  spirit, 
which  are  God's. 

CHAPTER  VII. 

\TOW    concerning    the     things 
JLl    whereof  ye  wrote  unto  me: 

raised  as  was  liis  body.     So  we  should 

keep  them  free  from  sinful  uses. 18. 

Every  sin,  i.  e.,  every  other  sin.  Is 
without  the  body,  i.  e-.,  is  without  a  de- 
filement of  the  body.  Sinneth  against 
his  own  body,  i.  e.,  defileth  his  own 
body. — The  argument  of  this  chapter  is 
thus :  "Do  not  go  to  law  before  the 
world's  courts.  Rather  suffer.  Ye  not 
only  go  to  law  in  defence,  but  ye  your- 
selves defraud.  None  guilty  of  gross  sins 
shall  inherit  the  kingdom  of  God.  And 
recollect  that  though  God  does  not  wish 
you  to  deny  the  body  in  the  natural  uses 
thereof,  yet  he  does  forbid  the  abuse  of 
the  body ;  and  the  character  of  the 
Christian's  body,  as  holy  and  as  a  mem- 
ber of  Christ,  forbids  such  abuse." 
VII. — 1.  Paul  here  begins  to  answer 


It  is  good  for  a  man  not  to  touch 
a  woman. 

2  Nevertheless,  to  avoid  forni- 
cation, let  every  man  have  his  own 
wife,  and  let  every  woman  have 
her  own  husband. 

3  Let  the  husband  render  unto 
the  wife  due  benevolence :  and 
likewise  also  the  wife  unto  the 
husband. 

4  The  wife  hath  not  power  of 
her  own  body,  but  the  husband' 
and  likewise  also  the  husband  hath 
not  power  of  hi3  own  body,  but 
the  wife. 

5  Defraud  ye  not  one  the  other, 
except  it  be  with  consent  for  a 
time,  that  ye  may  give  yourselves 
to  fasting  and  prayer ;  and  come 
together  again,  that  Satan  tempt 
you  not  for  your  incontinency. 

6  But  I  speak  this  by  permis- 
sion, and  not  of  commandment. 

7  For  I  would  that  all  men 
were  even  as  I  myself.  But  every 
man  hath  his  proper  gift  of  God, 
one  after  this  manner,  and  another 
after  that. 

8  I  say  therefore  to  the  un- 
certain queries  put  to  him  by  the  Corin- 
thian Christians.  There  is,  however,  as 
we  see,  some  connection  with  the  topics 
already  discussed.  It  is  good  for  a  man 
not  to  touch  a  woman.  .This  refers  to 
sexual  connection.  Paul's  reason  for 
dissuading  the  Corinthians  from  mar- 
riage (under  certain  circumstances)  is 
given  in  ver.  26  and  ver.  32.  The  ne- 
cessities of  the  Church  at  the  time  point- 
ed to  a  personal  independence,  pot  con- 
sonant with  the  married  state. 2.  To 

avoid  fornication.  Lit.  "  by  reason  of 
the  fornications "  everywhere  abound- 
ing, and  thus  tempting  you  to  sin." 

3.   Due  benevolence.     Lit.  "the  debt," 

i.  c.,  debitum  conjugale. 5.  Defraud. 

In  sensu  maritali. 6.  By  permission, 

and  not  of  commandment.     Rather,  uin 


I.  CORINTHIANS. 


349 


married  and  widows,  It  is  good 
for  them  if  they  abide  even  as  I. 

9  But  if  they  cannot  contain, 
let  them  marry  :  for  it  is  better  to 
marry  than  to  burn. 

10  And  unto  the  married  I 
command,  yet  not  I,  but  the  Lord, 
Let  not  the  wife  depart  from  her 
husband  : 

11  But  and  if  she  depart,  let 
her  remain  unmarried,  or  be  recon- 
ciled to  her  husband  :  and  let  not 
the  husband  put  away  his  wife. 

12  But  to  the  rest  speak  I,  not 
the  Lord  :  If  any  brother  hath  a 
wife  that  believeth  not,  and  she  be 
pleased  to  dwell  with  him,  let  him 
not  put  her  away. 

13  And  the  woman  which  hath 
a  husband  that  believeth  not,  and 
if  he  be  pleased  to  dwell  with  her, 
let  her  not  leave  him. 

14  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife,  and 
the  unbelieving  wife  is  sanctified 
by  the  husband  :  else  were  your 
children  unclean;  but  now  are 
they  holy. 

the  way  of  permission,  not  in  the  way  of 
command."  That  is,  "  you  can  do  as 
you  please  in  this — what  I  say  is  advice 
only." 7.  As  I  myself,  i.  e.,  unmar- 
ried, and  without  a  desire  to  be.  See  ver. 

8. 10.   Not  I,  but  the  Lord  Jesus, 

as  recorded  in  Matt.  v.  13  and  xix.  9. 


12.  Speak  7,  not  the  Lord,  i.  e.,  this  is 
a  new  commandment,  and  not  a  repeti- 
tion (as   before)  of  one  given   by  the 

Lord  Jesus. 1 3.  Let  her  not  leave  him. 

Rather,  "let  her  not  put  him  away,"  the 
same  phrase  as  in  ver.  12.  Omit  the 
word  "and"  after  "  believeth  not." 

14.  Unclean,  i.  e.,  out  of  the  pale  of  the 
Church.  It  is  the  opposite  of  "holy" 
below.  The  words  had  a  ritual  meaning 
among  the  Jews.     See  Acts  x.  14. 

15.  This  verse  is  parenthetic,  and  ver. 
16  contains  an  argument  to  support  the 


15  But  if  the  unbelieving  de- 
part, let  him  depart.  A  brother 
or  a  sister  is  not  under  bondage 
in  such  cases :  but  God  hath  call- 
ed us  to  peace. 

16  For  what  knowest  thou,  O 
wife,  whether  thou  shalt  save  thy 
husband  ?  or  how  knowest  thou, 
O  man,  whether  thou  shalt  save^ 
thy  wife  ? 

17  But  as  God  hath  distributed 
to  every  man,  as  the  Lord  hath 
called  every  one,  so  let  him  walk. 
And  so  ordain  I  in  all  churches. 

18  Is  any  man  called  being 
circumcised  ?  let  him  not  become 
uncircumcised.  Is  any  called  in 
uncircumcision  ?  let  him  not  be 
circumcised. 

19  Circumcision  is  nothing,  and 
uncircumcision  is  nothing,  but  the 
keeping  of  the  commandments  of 
God. 

20  Let  every  man  abide  in  the 
same  calling  wherein  he  was  called. 

21  Art  thou  called  leing  a  ser- 
vant ?  care  not  for  it :  but  if  thou 
may  est  be  made  free,  use  it  rather. 

commands  of  vv.  12,  13,  as  does  ver.  14. 

1 7.  "As  the  Lord  hath  called  each, 

so  let  him  walk,  unless  there  be  obsta- 
cles as  God  hath  appointed  to  each:" 
e.  g.,  if  a  woman  is  called  when  a  mar- 
ried woman,  let  her  remain  with  her 
husband,  unless  her  husband  should 
abandon  her.  The  "  but "  of  the  English 
version  is  a  wrong  translation ;  it  should 
be  "unless."  The  commentators  who 
uphold  the  "  but,"  forget  that  this  con- 
junction has  not  the  force  of  "  except" 
or  "unless,"  unless  followed  simply  by 
a  noun  or  its  equivalent.  With  a  sen- 
tence following  it  means  "and,  on  the 
other  hand,"  a  meaning  which  the  Greek 

will  not  allow  in  this  case. 18.  Let 

him  not  become  uncircumcised,  i.  e.,  let 
him  not  try  to  hide  the  fact  of  the  rite. 
21.    Servant  (here  and  below)  i3 


350 


I.  CORINTHIANS. 


22  For  lie  that  is  called  in  the 
Lord,  being  a  servant,  is  the  Lord's 
freeman  :  likewise  also  he  that  is 
called,  heing  free,  is  Christ's  ser- 
vant. 

23  Ye  are  bought  with  a  price  ; 
be  not  ye  the  servants  of  men. 

24  Brethren,  let  every  man, 
wherein  he  is  called,  therein  abide 
with  God. 

25  Now  concerning  virgins  I 
have  no  commandment  of  the 
Lord  :  yet  I  give  my  judgment, 
as  one  that  hath  obtained  mercy 
of  the  Lord  to  be  faithful. 

26  I  suppose  therefore  that  this 
is  good  for  the  present  distress,  I 
sag,  that  it  is  good  for  a  man  so 
to  be. 

27  Art  thou  bound  unto  a 
wife  ?  seek  not  to  be  loosed.  Art 
thou  loosed  from  a  wife  ?  seek  not 
a  wife. 

28  But  and  if  thou  marry,  thou 
hast  not  sinned ;  and  if  a  virgin 
marry,  she  hath  not  sinned.  Nev- 
ertheless such  shall  have  trouble 
in  the  flesh  :  but  I  spare  you. 

29  But  this  I  say,  brethren,  the 
time  is  short :  it  remaineth,  that 

"slave."   Use  it  rather,  i.  e.,  use  this  pow- 
er to  be  free. 23.    The   servants  of 

men,  i.  e.,  in  spiritual  things,  for  in  these 

Christ  is  our  only  master. 24.  The 

repetition  of  the  sentiment  in  ver.  20. 
This  closes  the  digression  of  vv.  10-24. 

25.  I  have  no  commandment  of  the 

Lord  Jesus  given  while  he  was  on  earth. 

See  ver.  12. 26.   So  to  be,  i.  e.,  a 

virgin  or  unmarried.  See  ver.  25.  The 
"present   distress"   was    probably   the 

unsettled  condition  of  the  Church. 

28.  But  I  spare  you.  Comp.  2  Cor. 
xii.  6. 29.  I  much  prefer  the  divi- 
sion of  this  sentence  which  yields  the 
following  rendering :  "  but  this  I  say, 
brethren,  that  the  time  remaining  is 
short,  in  order  that  they  who  have  wives 


both  they  that  have  wives  be  as 
though  they  had  none  ; 

30  And  they  that  weep,  as 
though  they  wept  not ;  and  they 
that  rejoice,  as  though  they  re- 
joiced not ;  and  they  that  buy,  as 
though  they  possessed  not ; 

31  And  they  that  use  this 
world,  as  not  abusing  it :  for  the 
fashion  of  this  world  passeth  away. 

32  But  I  would  have  you  with- 
out carefulness.  He  that  is  un- 
married careth  for  the  things  that 
belong  to  the  Lord,  how  he  may 
please  the  Lord : 

33  But  he  that  is  married  car- 
eth for  the  things  that  are  of  the 
world,  how  he  may  please  his  wife. 

34  There  is  difference  also  be- 
tween a  wife  and  a  virgin.  The 
unmarried  woman  careth  for  the 
things  of  the  Lord,  that  she  may 
be  holy  both  in  body  and  in  spirit : 
but  she  that  is  married  careth  for 
the  things  of  the  world,  how  she 
may  please  her  husband. 

35  And  this  I  speak  for  your 
own  profit ;  not  that  I  may  cast 
a  snare  upon  you,  but  for  that 
which  is  comely,  and  that  ye  may 

may  be  as  though   they  had  them  not 
(i.  e.,  not  made  worldly-minded  by  such 

ties),   &c." 30.   Earthly  sources  of 

tears  and  joy  are  alluded  to. 31. 

Abusing  it,  i.  e.,  using  it  improperly. 
The  fashion.  Lit.  "  the  form,"  or  out- 
ward appearance,  i.  e.,  the  frame-work 
of  worldly  things. 32.  Without  care- 
fulness. The  Old  English  use  of  this 
word  regarded  it  as  "  anxious  care,"  or 
"worrying  solicitude."  Such  is  its 
meaning   here.     The  apostle  refers  to 

the  worrying  cares  of  the  world. 35. 

A  snare.     Better,  "  a  rope  of  bondage." 


The  next  clause  Bloomfield  well  trans- 
lates, "but  for  your  decorous  and  assid- 
uous service  on  the  Lord." 36.  In- 
ward his  virgin,  i.  e.,  the  maid  betrothed 


I.  CORINTHIANS. 


351 


attend  upon  the  Lord  without  dis- 
traction. 

36  But  if  any  man  think  that 
he  behaveth  himself  uncomely  to- 
ward his  virgin,  if  she  pass  the 
flower  of  her  age,  and  need  so  re- 
quire, let  him  do  what  he  will,  he 
sinneth  not :  let  them  marry. 

37  Nevertheless  he  that  stand- 
eth  steadfast  in  his  heart,  having 
no  necessity,  but  hath  power  over 
his  own  will,  and  hath  so  decreed 
in  his  heart  that  he  will  keep  his 
virgin,  doeth  well. 

38  So  then  he  that  giveth  her 
in  marriage  doeth  well ;  but  he 
that  giveth  her  not  in  marriage 
doeth  better. 

39  The  wife  is  bound  by  the 
law  as  long  as  her  husband  liveth ; 
but  if  her  husband  be  dead,  she  is 
at  liberty  to  be  married  to  whom 
she  will ;  only  in  the  Lord. 

40  But  she  is  happier  if  she  so 
abide,  after  my  judgment :  and  I 
think  also  that  I  have  the  Spirit 
of  God. 

CHAPTER  VIII. 

"VTOW  as  touching  things  offered 
Di    unto  idols,  we  know  that  we 

to  him. 37.  Having  no  necessity,  as 

from  her  wish.      Will  keep  his  virgin 

as  a  virgin. 38.  The  comparison  is 

here  repeated,  but  with  each  term  aug- 
mented. The  terms  at  first  in  vv.  36 
and  37  were, 

"sinneth.  not"  and  "doeth  well." 

Here  they  are, 

"doeth  well"  and  "doeth  better." 

-40.  If  she  so  abide,  i.  e.,  unmarried. 


"And  I  moreover  seem  to  have  the 
Spirit  of  God."  This  is  slightly  ironical 
toward  those  who  had  acted  as  if  Paul 
had  no  divine  authority. — The  argument 
of  this  chapter  is  thus :  u  Under  present 
circumstances  it  is  better  not  to  marry 


all  have  knowledge.     Knowledge 
puffeth  up,  but  charity  edifieth. 

2  And  if  any  man  think  that 
he  knoweth  any  thing,  he  know- 
eth  nothing  yet  as  he  ought  to 
know. 

3  But  if  any  man  love  God, 
the  same  is  known  of  him. 

4  As  concerning  therefore  the 
eating  of  those  things  that  are 
offered  in  sacrifice  unto  idols,  we 
know  that  an  idol  is  nothing  in 
the  world,  and  that  there  is  none 
other  God  but  one. 

5  For  though  there  be  that  are 
called  gods,  whether  in  heaven  or 
in  earth,  (as  there  be  gods  many, 
and  lords  many,) 

6  But  to  us  there  is  but  one 
God,  the  Father,  of  whom  are  all 
things,  and  we  in  him ;  and  one 
Lord  Jesus  Christ,  by  whom  are 
all  things,  and  we  by  him. 

7  Howbeit  there  is  not  in  every 
man  that  knowledge  :  for  some 
with  conscience  of  the  idol  unto 
this  hour  eat  it  as  a  thing  offered 
unto  an  idol ;  and  their  conscience 
being  weak  is  defiled. 

8  But  meat  commendeth  us  not 
to  God  :  for  neither,  if  we  eat,  are 

(provided  you  are  not  led  into  tempta- 
tion by  being  unmarried),  but  if  you  are 
married,  do  not  separate,  even  if  you 
have  an  ungodly  partner.  Indeed,  let 
not  your  conversion  to  Christ  cause  you 
to  feel  that  a  change  of  social  position  is 
necessary  in  any  regard.  In  all  cases, 
be  not  bound  by  any  ties  too  closely  to 
the  world." 

VIII. — 1.  We  all  have  knowledge 
that  idols  are  nothing.  See  ver.  4. 
Charity.       Better    "love."      Edifieth, 

i.  e.,    "buildeth  up." 2.    That  he, 

knoweth  any  thing.  A  common  expres- 
sion for  "  that  he  knoweth  much." 

3.  Is  known  of  him,  and  that  knowledge 
of  God  toward  us,  recognizing  our  love 


352 


I.  CORINTHIANS. 


we  the  better ;  neither,  if  we  eat 
not,  are  we  the  worse. 

9  But  take  heed  lest  by  any 
means  this  liberty  of  yours  be- 
come a  stumblingblock  to  them 
that  are  weak. 

10  For  if  any  man  see  thee 
which  hast  knowledge  sit  at  meat 
in  the  idol's  temple,  shall  not  the 
conscience  of  him  which  is  weak 
be  emboldened  to  eat  those  things 
which  are  offered  to  idols  ; 

11  And  through  thy  knowledge 
shall  the  weak  brother  perish,  for 
whom  Christ  died  ? 

12  But  when  ye  sin  so  against 
the  brethren,  and  wound  their 
weak  conscience,  ye  sin  against 
Christ. 

13  Wherefore,  if  meat  make 
my  brother  to  offend,  I  will  eat 
no  flesh  while  the  world  standeth, 
lest  I  make  my  brother  to  offend. 

CHAPTER  IX. 

AM  I  not  an  apostle  ?  am  I  not 
free  ?  have  I  not  seen  Jesus 

to  hirn,  is  worth  more  than  all  earthly 

knowledge  of  ours. 6.   We  in  him. 

Feather   "we  for  him." 11.    "And 

does  not  thy  weak  brother  perish  by  thy 
use  of  thy  knowledge  ?  "  The  word  ren- 
dered "  perish  "  is  often  used  for  "  suffer 

loss." 1 3.  Make  my  brother  to  offend. 

Or,  "cause  my  brother  to  stumble." 
And  so  in  the  last  clause  of  the  verse. — 
The  argument  of  this  chapter  is  thus : 
"  However  much  we  know  that  an  idol  is 
nothing,  and  that  therefore  meat  offered 
to  idols  is  not  different  from  other  meat, 
yet  for  the  sake  of  weak  brethren  who 
have  not  this  knowledge,  we  must  deny 
ourselves  the  use  of  our  liberty  in  this 
matter." 

IX. — 4.  Power  to  eat  and  to  drink, 
i.  e.,  authority  to  get  our  living — to  be 
supported  in  our  labours. 5.  A  sis- 


Christ  our  Lord  ?  are  not  ye  my 
work  in  the  Lord  ? 

2  If  I  be  not  an  apostle  unto 
others,  yet  doubtless  I  am  to  you  : 
for  the  seal  of  mine  apostleship 
are  ye  in  the  Lord. 

3  Mine  answer  to .  them  that 
do  examine  me  is  this  : 

4  Have  we  not  power  to  eat 
and  to  drink  ? 

5  Have  we  not  power  to  lead 
about  a  sister,  a  wife,  as  well  as 
other  apostles,  and  as  the  breth- 
ren of  the  Lord,  and  Cephas  ? 

6  Or  I  only  and  Barnabas, 
have  not  we  power  to  forbear 
working  ? 

7  Who  goeth  a  warfare  at  any 
time  at  his  own  charges  ?  who 
planteth  a  vineyard,  and  eateth 
not  of  the  fruit  thereof?  or  who 
feedeth  a  flock,  and  eateth  not  of 
the  milk  of  the  flock  ? 

8  Say  I  these  things  as  a  man  ? 
or  saith  not  the  law  the  same  also  ? 

9  For  it  is  written  in  the  law 
of  Moses,  Thou  shalt  not  muzzle 
the  mouth  of  the  ox  that  treadeth 

ter,  a  wife.  .Rather  "  a  sister-wife,"  i.  e., 
a  Christian  wife.  Paul  thus  declares 
that  he  had  a  right  to  marry  and  to  be 
supported  by  the  Church,  if  he  chose, 
but  he  preferred  to  deny  himself  in  these 
matters.  Doubtless  his  enemies  had 
denied  his  apostleship,  and  had  used 
these  two  facts  of  his  life  as  proof,  to 
wit,  his  difference  from  the  rest  of  the 
apostles  in  not  receiving  pecuniary  sup- 
port from  the  Church,  and  his  difference 
from  them  in  not  having  a  wife.     Ce* 

phas,  i.  e.,  Peter.     See  John  i.  43. 

6.   Working  for  our  living. 7.  The 

soldier  has  his  rations,  the  vineyard  la- 
bourer is  allowed  to  eat  of  the  grapes, 
and  the  under-shepherd  takes  of  the 
milk  gratis. 8.  As  a  man,  i.  e.,  ac- 
cording to  human  analogies  and  me- 
thods of  thought. 9.   Deut.  xxv.  4. 


I.  CORINTHIANS. 


353 


out   the    corn.     Doth   God   take 
care  for  oxen  ? 

10  Or  saith  he  it  altogether 
for  our  sakes  ?  For  our  sakes,  no 
doubt,  this  is  written  :  that  he  that 
plougheth  should  plough  in  hope ; 
and  that  he  that  thresheth  in  hope 
should  be  partaker  of  his  hope. 

11  If  we  have  sown  unto  you 
spiritual  things,  is  it  a  great  thing 
if  we  shall  reap  your  carnal  things? 

12  If  others  be  partakers  of 
this  power  over  you,  are  not  we 
rather?  Nevertheless  we  have 
not  used  this  power ;  but  suffer 
all  things,  lest  we  should  hinder 
the  gospel  of  Christ. 

13  Do  ye  not  know  that  they 
which  minister  about  holy  things 
live  of  the  things  of  the  temple  ? 
and  they  which  wait  at  the  altar 
are  partakers  with  the  altar  ? 

14  Even  so  hath  the  Lord  or- 
dained that  they  which  preach  the 
gospel  should  live  of  the  gospel. 

15  But  I  have  used  none  of 
these  things  :  neither  have  I  writ- 
ten these  things,  that  it  should  be 
so  done  unto  me  :  for  it  were  bet- 
ter for  me  to  die,  than  that  any 
man  should  make  my  glorying  void. 

16  For  though  I  preach  the  gos- 
pel, I  have  nothing  to  glory  of : 
for  necessity  is  laid  upon  me ;  yea, 


10.  And  that  he  that  thresheth  in 

hope  should  be  partaker  of  his  hope. 
Rather,  "  and  that  he  that  thresheth 
should  thresh  in  hope  of  partaking  of 
his  (the  ploughman's)  hope,"  i.  e.,  the 

fruition  of  his  hope. 12.  Suffer  all 

things.  Rather  "hold  all  things  in  re- 
serve."     Comp.   ver.    15. 15-19. 

The  argument  seems  to  be  this :  "I 
cannot  afford  to  lose  my  boast,  ^  for 
preaching  is  no  boast  to  me,  that  is  a 
necessity ;  but  to  preach  without  expense 


woe  is  unto  me,  if  I  preach  not 
the  gospel  ! 

17  For  if  I  do  this  thing  wil- 
lingly, I  have  a  reward  :  but  if 
against  my  will,  a  dispensation  of 
the  gospel  is  committed  unto  me. 

18  What  is  my  reward  then  ? 
Verily  that,  when  I  preach  the 
gospel,  I  may  make  the  gospel  of 
Christ  without  charge,  that  I 
abuse  not  my  power  in  the  gospel. 

19  For  though  I  be  free  from 
all  men,  yet  have  I  made  myself 
servant  unto  all,  that  I  might 
gain  the  more. 

20  And  unto  the  Jews  I  be- 
came as  a  Jew,  that  I  might  gain 
the  Jews  ;  to  them  that  are  under 
the  law,  as  under  the  law,  that  I 
might  gain  them  that  are  under 
the  law ; 

21  To  them  that  are  without 
law,  as  without  law,  (being  not 
without  law  to  God,  but  under 
the  law  to  Christ,)  that  I  might 
gain  them  that  are  without  law. 

•  22  To  the  weak  became  I  as 
weak,  that  I  might  gain  the  weak:  I 
am  made  all  things  to  all  men,  that 
I  might  by  all  means  save  some. 

23  And  this  I  do  for  the  gos- 
pel's sake,  that  I  might  be  par- 
taker thereof  with  yon. 

2-1  Know   ye    not    that    they 

to  you  when  I  have  a  perfect  right  to  be 
chargeable  to  you,  this  is  indeed  my 
boast,  and   I    cannot  afford   to  lose  it, 

for  by  it  I  win  souls  to  Christ." 17. 

Willingly,  and  therefore  free  from 
charge.  A  reward.  See  the  next  verse. 
Against  my  will,  and  therefore  demand- 
ing pecuniary  support.  A  dispensation 
&c.  Rather,  "  I  am  entrusted  with  a  stew- 
ardship "  and  must  discharge  it,  and  can- 
not therefore  glory  in  it  as  any  kind  act 
of  mine. 24.  Running  is  one  thing ; 


354 


I.  CORINTHIANS. 


which  run  in  a  race  run  all,  but 
one  receiveth  the  prize  ?  So  run, 
that  ye  may  obtain. 

25  And  every  man  that  striveth 
for  the  mastery  is  temperate  in  all 
things.  Now  they  do  it  to  obtain 
a  corruptible  crown ;  but  we  an 
incorruptible. 

26  I  therefore  so  run,  not  as 
uncertainly ;  so  fight  I,  not  as  one 
that  beateth  the  air  : 

27  But  I  keep  under  my  body, 
and  bring  it  into  subjection  :  lest 
that  by  any  means,  when  I  have 
preached  to  others,  I  myself 
should  be  a  castaway.. 

CHAPTER  X. 

MOREOVER,  brethren,  I 
would  not  that  ye  should  be 
ignorant,  how  that  all  our  fathers 
were  under  the  cloud,  and  all  pass- 
ed through  the  sea ; 

2  And  were  all  baptized  unto 

getting  the  prize  is  another.    Avoid  false 

running,  i.  e.,  a  formal  religion. 25. 

That  striveth  for  the  mastery.  Rather, 
"that   contendeth  in  the  games." 

26.  Fight.  The  Greek  word  refers  to 
boxing  or  contending  with  the  fists. 

27.  A  castaway.  Lit.  "  unapproved," 
and  thus  a  bad  example—"  rejected"  in 
the  race. — The  argument  of  this  chapter 
is  thus :  "In  reply  to  my  detractors  I 
assert  my  full  apostleship.  The  reason 
why  I  do  not  receive  a  pecuniary  sup- 
port as  an  apostle  is  simply  to  win  more 
souls  to  Christ  by  the  example  of  this 
self-denial ;  for,  as  in  a  race  not  all  the 
runners  gain  the  prize,  so  not  all  profes- 
sed followers  of  Christ  are  truly  his ;  and 
so  there  is  need  both  for  you  and  me  to 
use  our  liberty  temperately,  that  we 
may  run  aright." 

X. — 1.  Moreover.  Rather  "for." 
Here  follows  a  proof  by  example  that 
not  all  that  run  obtain  the  prize.  Of 
God's  chosen  people  how  many  fell ! 
All  is  emphatic  in  this  and  the  following 


Moses  in  the  cloud  and  in  the 


sea; 


3  And  did  all  eat  the  same 
spiritual  meat ; 

4  And  did  all  drink  the  same 
spiritual  drink ;  for  they  drank  of 
that  spiritual  Rock  that  followed 
them  :  and  that  Rock  was  Christ. 

5  But  with  many  of  them  God 
was  not  well  pleased:  for  they 
were  overthrown  in  the  wilderness. 

6  Now  these  things  were  our 
examples,  to  the  intent  we  should 
not  lust  after  evil  things,  as  they 
also  lusted. 

7  Neither  be  ye  idolaters,  as 
ivere  some  of  them ;  as  it  is  writ- 
ten, The  people  sat  down  to  eat 
and  drink,  and  rose  up  to  play. 

8  Neither  let  us  commit  forni- 
cation, as  some  of  them  commit- 
ted, and  fell  in  one  day  three  and 
twenty  thousand. 

9  Neither  let  us  tempt  Christ, 


verses. 


as  opposed  to  the  "many"  of 
ver.  5.  The  cloud  which  guided  Israel 
through  the  wilderness.     The  sea,  i.  e., 

the  Red  Sea. 2.   Unto  Moses,  i.  e., 

unto  that  dispensation  of  which  Moses 
was  the  lawgiver  and  human  mediator. 

3.  Tlie  same  spiritual  meat,  i.  e., 

the  manna,  which  had  a  spiritual  signifi- 
cation.  4.  The  same  spiritual  drink, 

i.  e.,  the  water  of  the  smitten  rock 
which  had  a  spiritual  signification.  That 
spiritual  Rock  that  followed  them.  For 
the  phrase  "spiritual  Rock,"  see  above. 
The  rock  smitten  by  Moses  was  at  the 
foot  of  Horeb,  in  the  highest  of  the  val- 
leys of  the  peninsula  of  Sinai.  From 
that  source  the  waters  would  flow  down 
the  valleys  in  all  directions  and  "  follow  " 
the  course  of  the  Israelites  from  Sinai 
northward.  That  Rock  was  Christ,  i.  e.t 
typified  Christ.     So  "I  am  the  vine," 

"  This  is  my  body,"  &c. 5.  Many. 

Rather  "  the  most."  For  they  were 
overthrown,  as  a  proof  of  his  displeasure. 
7.  Ex.  xxxii.  6. 8.  Num.  xxv. 


I.  CORINTHIANS. 


355 


a3  some  of  them  also  tempted,  and 
were  destroyed  of  serpents. 

10  Neither  murmur  ye,  as  some 
of  them  also  murmured,  and  were 
destroyed  of  the  destroyer. 

11  Now  all  these  things  hap- 
pened unto  them  for  ensamples : 
and  they  are  written  for  our  ad- 
monition, upon  whom  the  ends  of 
the  world  are  come. 

12  Wherefore  let  him  that 
thinketh  he  standeth  take  heed 
lest  he  fall. 

13  There  hath  no  temptation 
taken  you  but  such  as  is  common 
to  man  :  but  God  is  faithful,  who 
will  not  suffer  you  to  be  tempted 
above  that  ye  are  able ;  but  will 
with  the  temptation  also  make  a 
way  to  escape,  that  ye  may  be 
able  to  bear  it. 

14  Wherefore,  my  dearly  be- 
loved, flee  from  idolatry. 

15  I  speak  as  to  wise  men; 
judge  ye  what  I  say. 

16  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ?  The  bread 
which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ  ? 

IT  For  we  leing  many  are  one 


-9.   Num.    xxi.    5,   6.- 


-10. 


1-9.— 

Num.  xvi.  41,  49. 11.  Ensamples. 

The  same  word  written  "examples  "  in 
ver.  6.     The  ends  of  the  world,  or  "  the 

ends  of  the  ages." 14.  Wherefore,  i.  e., 

encouraged  by  God's  help. 16.  The 

bread,  or  "  the  loaf."  "Is  it  not  emblem- 
atical of  the  communion  or  fellowship  of 
the  saints  in  Christ's  blood  and  body,  for 
we  are  one  loaf,  i.  e.,  one  body,  as  par- 
takers or  parts  of  that  one  body,  even 

Christ." 17.  One  bread.  Rather  "  one 

loaf."  Omit  the  "  and."  The  connec- 
tion of  these  16th  and  17th  verses  with 
the  context  is  this  :  "  Avoid  idolatry,  as 
exhibited  by  you  in  wilfully  partaking 


bread,  and  one  body :  for  we  are 
all  partakers  of  that  one  bread. 

18  Behold  Israel  after  the 
flesh:  are  not  they  which  eat  of 
the  sacrifices  partakers  of  the 
altar  ? 

19  What  say  I  then  ?  that  the 
idol  is  any  thing,  or  that  which  is 
offered  in  sacrifice  to  idols  is  any 
thing  ? 

20  But  7"  say,  that  the  things 
which  the  Gentiles  sacrifice,  they 
sacrifice  to  devils,  and  not  to  God  : 
and  I  would  not  that  ye  should 
have  fellowship  with  devils. 

21  Ye  cannot  drink  the  cup  of 
the  Lord,  and  the  cup  of  devils  : 
ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the.  table  of 
devils. 

22  Do  we  provoke  the  Lord  to 
jealousy?  are  we  stronger  than  he? 

23  All  things  are  lawful  for 
me,  but  all  things  are  not  expedi- 
ent :  all  things  are  lawful  for  me, 
but  all  things  edify  not. 

24  Let  no  man  seek  his  own, 
but  every  man  another's  tcealth. 

25  Whatsoever  is  sold  in  the 
shambles,  that  eat,  asking  no  ques- 
tion for  conscience'  sake  : 

of  meat  offered  to  idol3,  which  everybody 
regards  as  an  act  of  devotion  to  the 
idols.  For  just  as  by  partaking  of  the 
bread  and  wine  at  the  Lord's  supper  you 
show  your  union  to  Christ,  and  as  under 
the  Mosaic  ritual  he  who  ate  of  the 
sacrifices  showed  his  adhesion  to  the 
temple-service,  so  he  who  eats  the  meat 
offered  to  idols  as  such,  offers  homage 

to  the  idol,  and  is  an  idolater." 20. 

"  No !  but  I  say  that,  &c."  Devils. 
Literally  "  demons,"  i.  e.,  deified  heroes. 

23.  See  note  on  chap.  vi.  12. 

24.     Wealth.      The    Old    English    for 

"  well-being  "     or     "  welfare." 25. 

Asking  no  question  for  conscience1  sake, 


356 


I.  CORINTHIANS. 


26  For  the  earth  is  the  Lord's, 
and  the  fulness  thereof. 

27  If  any  of  them  that  believe 
not  bid  you  to  a  feast,  and  ye  be 
disposed  to  go  ;  whatsoever  is  set 
before  you,  eat,  asking  no  question 
for  conscience'  sake. 

28  But  if  any  man  say  unto 
you,  This  is  offered  in  sacrifice 
unto  idols,  eat  not  for  his  sake 
that  shewed  it,  and  for  conscience' 
sake  :  for  the  earth  is  the  Lord's, 
and  the  fulness  thereof: 

29  Conscience,  I  say,  not  thine 
own,  but  of  the  other  :  for  why  is 
my  liberty  judged  of  another  man's 
conscience  ? 

30  For  if  I  by  grace  be  a  par- 
taker, why  am  I  evil  spoken  of  for 
that  for  which  I  give  thanks  ? 

31  Whether  therefore  ye  eat, 
or  drink,  or  whatsoever  ye  do,  do 
all  to  the  glory  of  God. 

32  Give  none   offence,  neither 

or  "  making  no  discrimination  as  prompt- 
ed by  conscience,"  for  your  conscience 
is  free,  and  you  feel  that  the  earth  is  the 
Lord's  and  the  fulness  thereof.     Psalm 

xxiv.  i. 27.  uAnd  if  any,  &c."   See 

preceding  note. 28.  For  conscience1 

sake,  although  I  grant  that  otherwise 
you  might  cat,  for  you  know  and  feel 
that  the  earth  is  the  Lord's  and  the 
fulness  thereof.  Perhaps,  as  many 
think,  this  repetition  of  the  quotation 
from  the  Psalms  is  an  error  of  tran- 
scribers.  29.  My  liberty  of  con- 
science is  not  marred,  for  why  is  my 
liberty  judged  of  another  man's  con- 
science ?  No  !  my  liberty  of  conscience 
is  not  marred,  but  I  willingly  suspend 

its   exercise   in   this   case. 30.  The 

"  for  "  should  be  -omitted.  It  is  not  in 
the  Greek.  The  verse  is :  "  If  I  partake 
of  my  food  with  thankfulness  to  God, 
why  should  I  so  act  (by  injuring  weak 
brethren)  as  to  be  evil  spoken  of  in  the 
very  matter  regarding  which  I  give 
thanks?     Such  conduct  would  be  incon- 


to  the  Jews,  nor  to  the  Gentiles, 
nor  to  the  church  of  God  : 

33  Even  as  I  please  all  men  in 
all  things,  not  seeking  mine  own 
profit,  but  the  profit  of  many,  that 
they  may  be  saved. 

CHAPTER  XL 

E  ye  followers  of  me,  even  as 
w  I  also  am  of  Christ. 

2  Now  I  praise  you,  brethren, 
that  ye  remember  me  in  all  things, 
and  keep  the  ordinances,  as  I  de- 
livered them  to  you. 

3  But  I  would  have  you  know, 
that  the  head  of  every  man  is 
Christ ;  and  the  head  of  the  wo- 
man is  the  man ;  and  the  head  of 
Christ  is  God. 

4  Every  man  praying  or  proph- 
esying, having  his  head  covered, 
dishonoureth  his  head. 

5  But  every  woman  that  pray- 
eth  or  prophesieth  with  her  head 


sistent."- 


-32.  "  Be  no  hindrance  to 


Jews  and  to  Gentiles,  even  to  the  Church 
of  God. " — The  argument  of  this  chapter 
is  thus:  u The  Israelites  in  the  wilder- 
ness prove  that  not  all  who  bear  God's 
name  are  his.  Let  us  be  careful,  there- 
fore, to  avoid  sin,  especially  idolatry, 
which  is  tempting  by  its  proximity  and 
fashionability.  Avoid  eating  meats  of- 
fered to  idols  when  they  are  given  you 
as  such,  for  although  your  own  con- 
science is  free  in  the  matter,  the  con- 
sciences of  other  brethren  are  weak,  and 
will  be  injured  by  this  rash  use  of  your 
liberty." 

XI. — 1.  This  verse  should  have  been 
made  the  closing  verse  of  the  10th  chap- 
ter, with  which  it  is  immediately  con- 
nected in  thought. 4.  Dishonoureth 

his  head,  by  covering  it  like  a  woman's, 

and  thus  confounding  the  sexes. 5. 

That  prayeth  or  prophesieth.  This  must 
refer  to  special  acts  through  divine  in- 
spiration, for  ordinarily  a  woman  could 
not  speak  in  the  churches  (see  chap.  xiv. 


I.  CORINTHIANS. 


357 


uncovered  dishonoureth  her  head  : 
for  that  is  even  all  one  as  if  she 
were  shaven. 

6  For  if  the  woman  be  not  cov- 
ered, let  her  also  be  shorn  :  but  if 
it  be  a  shame  for  a  woman  to  be 
shorn  or  shaven,  let  her  be  cover- 
ed. 

7  For  a  man  indeed  ought  not 
to  cover  his  head,  forasmuch  as  he 
fs  the  image  and  glory  of  God  : 
but  the  woman  is  the  glory  of  the 
man. 

8  For  the  man  is  not  of  the 
woman;  but  the  woman  of  the 
man. 

9  Neither  was  the  man  created 
for  the  woman ;  but  the  woman 
for  the  man. 

10  For  this  cause  ought  the 
woman  to  have  power  on  her  head 
because  of  the  angels. 

11  Nevertheless  neither  is  the 
man  without  the  woman,  neither 

34,  35).  Dishonoureth  her  head,  by  un- 
covering it  like  a  man's,  and  thus  con- 
founding the  sexes.  Reference  is  had 
to  the  customs  of  the  age  and  place.  A 
man  must  not  act  effeminately,  nor  a 
woman  in  a  masculine  manner,  in  divine 
worship.  Piety  does  not  unsex  one. 
For  that  is  even  all  one  as  if  she  were 
shaven.  Rather,  "for  she  is  one  and 
the  same  with  a  shaved  woman."  This 
strict  interpretation  prevents  a  tautology 
in  the  next  clause. 7.  Man  and  wo- 
man being  the  only  two  visible  parties, 
man  as  being  the  lord  (in  the  image  of 
God)  should  be  uncovered  in  his  dignity, 
but  woman  as  the  subjected  party  should 
wear  a  veil,  the  mark  of  subjection. 
Man  should  be  uncovered,  for  he  derives 
his  glory  immediately  from  God  who  is 
invisible,  but  woman  should  be  covered, 
for  she  derives  her  glory  immediately 
from  man,  who  is  visible,  and  before 
whom  she  should  wear  the  mark  of  sub- 
jection.  10.    Power.      Rather   "an 

exusia."         This  is  a  word  originally 


the  woman  without  the  man,  in 
the  Lord. 

12  For  as  the  woman  is  of  the 
man,  even  so  is  the  man  also  by 
the  woman ;  but  all  things  of 
God. 

13  Judge  in  yourselves :  is  it 
comely  that  a  woman  pray  unto 
God  uncovered  ? 

14  Doth  not  even  nature  itself 
teach  you,  that,  if  a  man  have 
long  hair,  it  is  a  shame  unto  him  ? 

15  But  if  a  woman  have  long 
hair,  it  is  a  glory  to  her  :  for  her 
hair  is  given  her  for  a  covering. 

16  But  if  any  man  seem  to  be 
contentious,  we  have  no  such  cus- 
tom, neither  the  churches  of  God. 

17  Now  in  this  that  I  declare 
unto  you  I  praise  you  not,  that  ye 
come  together  not  for  the  better, 
but  for  the  worse. 

18  For  first  of  all,  when  ye 
come  together  in   the   church,  I 

meaning  "power,"  but  used  by  the  an- 
cients (it  is  alleged)  like  the  Latin  "  im- 
perium  "  for  a  "  head-veil."  Because  of 
the  angels  who  are  witnesses  of  your 
worship,  and  who  will  approve  of  order 

in    your    conduct. 11,    12.    "But 

neither  is  man  complete  without  woman, 
nor  woman  complete  without  man  in  the 
Church  ;  for  as  the  woman  leans  on  the 
man  for  guidance  and  protection,  so  also 
the  man  receives  from  the  woman  much 
comfort  and  encouragement ;  while  both 
of  them  depend  upon  God." 13.  Un- 
covered. She  then  would  appear  before 
God,  as  despising  her  subjection  to  man, 

which  subjection  God  had  ordained. 

14,  15.  Nature  shadows  forth  the  dif- 
ference by  making  woman's  hair  much 

longer  than  man's. 16.  "  If  any  one 

wish  to  contend  on  this  point,  we  have 
no  argument  with  him ;  we  simply  say 
that  we  recognize  no  such  impi*oprieties, 

nor  do  the  Churches." 17.  That  ye 

come  together  in  the  church,  or  assembly. 
See  next  verse. 18.  The  churchy  or 


358 


I.  CORINTHIANS. 


bear  that  there  be  divisions  among 
you  ;  and  I  partly  believe  it. 

19  For  there  must  be  also  here- 
sies among  you,  that  they  which 
are  approved  may  be  made  mani- 
fest among  you. 

20  When  ye  come  together 
therefore  into  one  place,  this  is  not 
to  eat  the  Lord's  supper. 

21  For  in  eating  every  one 
taketh  before  other  his  own  sup- 
per :  and  one  is  hungry,  and  anoth- 
er is  drunken. 

22  What !  have  ye  not  houses 
to  eat  and  to  drink  in  ?  or  despise 
ye  the  church  of  God,  and  shame 
them  that  have  not  ?  What  shall 
I  say  to  you  ?  shall  I  praise  you 
in  this  ?     I  praise  you  not. 

23  For  I  have  received  of  the 
Lord  that  which  also  I  delivered 
unto  you,  That  the  Lord  Jesus, 
the  same  night  in  which  he  was 

ayed,  took  bread : 

24  And  when  he  had  given 
thanks,  he  brake  it,  and  said,  Take, 
eat ;  this  is  my  body,  which  is 
broken  for  you  :  this  do  in  remem- 
brance of  me. 

25  After  the  same  manner  also 
he  took  the  cup,  when  he  had  sup- 
ped, saying,  This  cup  is  the  new 

"assembly." 20.  This  is  not.  Ra- 
ther "it  is  not."  The  Lord's  supper 
probably  means  the  Agape,  or  love-feast, 
as  well  as  the  Eucharist,  the  latter  being 
preceded  in  the  early  Cburch  by  the  for- 
mer, as  after  the  example  of  our  Lord, 
who  instituted  his  memorial  feast  after 
and  in  conjunction  with  the  regular  sup- 
per.  21.  Taketh  before  other  in  ea- 
ger haste. 22.  Shall  I  praise  you 

in  this?     This  seems  to  refer  to  ver. 

2,  where  the  apostle  praises  them. 

23.  I  have  received  Rather  "I  receiv- 
ed." Bread,  or  "  a  loaf." 27.  Guil- 
ty of,  i.  e.,  "  guilty  in  regard  to." 


testament  in  my  blood  :  this  do 
ye,  as  oft  as  ye  drink  it,  in  re- 
membrance of  me. 

26  For  as  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  do 
shew  the  Lord's  death  till  he  come. 

27  Wherefore  whosoever  shall 
eat  this  bread,  and  drink  this  cup 
of  the  Lord,  unworthily,  shall  be 
guilty  of  the  body  and  blood  of 
the  Lord. 

28  But  let  a  man  examine  him- 
self, and  so  let  him  eat  of  that 
bread,  and  drink  of  that  cup. 

29  For  he  that  eateth  and 
drinketh  unworthily,  eateth  and 
drinketh  damnation  to  himself, 
not  discerning  the  Lord's  body. 

30  For  this  cause  many  are 
weak  and  sickly  among  you,  and 
many  sleep. 

31  For  if  we  would  judge  our- 
selves, we  should  not  be  judged. 

32  But  when  we  are  judged, 
we  are  chastened  of  the  Lord,  that 
we  should  not  be  condemned  with 
the  world. 

33  Wherefore,  my  brethren, 
when  ye  come  together  to  eat, 
tarry  one  for  another. 

34  And  if  any  man  hunger,  let 
him  eat  at  home ;  that  ye  come 

29.  Damnation.     Rather  "judgment." 

30.  This  verse  probably  refers  to 

supernatural  interferences  of  God  at 
Corinth,  where  God  had  interposed  to 
defend  his  Church,  as  he  had  elsewhere 
in  the  cases  of  Ananias  and  Sapphira,  of 
Elymas  and  of  the  fornicator  (chap.  v. 

3-5).     Sleep,   i.    e.,    are   dead. 31. 

For  if  we  would  judge  (or  examine)  our- 
selves, we  should  not  be  thus  judged  (or 

punished). 32.    Brit    when   we   are 

judged,  i.  e.,  called   to   account,    as   it 

were,    by    these   diseases,    &c> 34. 

Condemnation.  Same  word  as  in  ver. 
29.      Better   "judgment." — The  argu- 


L  CORINTHIANS. 


359 


not  together  unto  condemnation. 
And  the  rest  will  I  set  in  order 
when  I  come. 

CHAPTER  XII. 

"YT  0 W  concerning  spiritual  gifts, 
IV  brethren,  I  would  not  have 
you  ignorant. 

2  Ye  know  that  ye  were  Gen- 
tiles, carried  away  unto  these 
dumb  idols,  even  as  ye  were  led. 

3  Wherefore  I  give  you  to  un- 
derstand, that  no  man  speaking  by 
the  Spirit  of  God  calleth  Jesus 
accursed  :  and  that  no  man  can  say 
that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost. 

4  Now  there  are  diversities  of 
gifts,  but  the  same  Spirit. 

5  And  there  are  differences  of 
administrations,  but  the  same 
Lord. 

6  And  there  are  diversities  of 
operations,  but  it  is  the  same  God 
which  worketh  all  in  all. 

7  But  the  manifestation  of  the 
Spirit  is  given  to  every  man  to 
profit  withal. 

8  For  to  one  is  given  by  the 
Spirit  the  word  of  wisdom ;  to 
another  the  word  of  knowledge  by 
the  same  Spirit ; 

9  To  another  faith  by  the  same 

ment  of  this  chapter  is  thus:  "Let  not 
either  sex  unsex  itself  in  conduct  as 
Christians,  and  let  not  the  Lord's  supper 
be  marked  by  the  worldly  conduct  of 
an  ordinary  banquet." 

XII. — 2.  Even  as  ye  were  led,  or 
"  even  as  ye  might  be  carried  in  each 
case,"  i.  e.,  in  different  ways  and  degrees. 
Paul  speaks  of  their  late  ignorance,  as 
apology  for  his  instructions  to  them. 
These  dumb  idols.    Rather  "  dumb  idols." 

3.  No  man  can  say  that  Jesus  is 

the  Lord,  but  by  the  Holy  Ghost  (Spirit). 
Paul  is  referring  entirely  to  spiritual 


Spirit;  to  another  the  gifts  of  heal- 
ing by  the  same  Spirit ; 

10  To  another  the  working  of 
miracles  ;  to  another  prophecy ;  to 
another  discerning  of  spirits;  to 
another  divers  kinds  of  tongues ; 
to  another  the  interpretation  of 
tongues : 

11  But  all  these  worketh  that 
one  and  the  selfsame  Spirit,  divi- 
ding to  every  man  severally  as  he 
will. 

12  For  as  the  body  is  one,  and 
hath  many  members,  and  all  the 
members  of  that  one  body,  being 
many,  are  one  body  :  so  also  is 
Christ. 

13  For  by  one  Spirit  are  we  all 
baptized  into  one  body,  whether 
we  be  Jews  or  Gentiles,  whether  we 
be  bond  or  free ;  and  have  been 
all  made  to  drink  into  one  Spirit. 

14  For  the  body  is  not  one 
member,  but  many. 

15  If  the  foot  shall  say,  Be- 
cause I  am  not  the  hand,  I  am  not 
of  the  body  ;  is  it  therefore  not  of 
the  body  ? 

16  And  if  the  ear  shall  say, 
Because  I  am  not  the  eye,  I  am 
not  of  the  body ;  is  it  therefore 
not  of  the  body  ? 

17  If  the  whole  body  were  an 

gifts,  the  miraculous  manifestations  of 
the  time.  No  man  under  a  spiritual 
impulse  of  this  miraculous  nature  could 
speak  of  Jesus  as  the  Lord,  unless  the 
impulse  was  truly  from  God.  No  evil 
spirit  in  a  man  could  make  this  admis- 
sion. Yet  evil  spirits  had  at  special 
times  been  allowed  to  do  so,  as,  for  ex- 
ample, see  Mark  v.  7.  Compare  with 
this  passage  1  John  iv.  1-3,  where  re- 
ference is  had  to  the  same  miraculous 

exhibitions. 7.  To  profit  withal.    Or, 

M  for  benefit,"  not  for  show. 9.  Faith, 

which  lies  at  the  root  of  the  miraculous 


360 


I.  CORINTHIANS. 


eye,  where  were  the  hearing  ?  If 
the  whole  were  hearing,  where 
were  the  smelling  ? 

18  But  now  hath  God  set  the 
members  every  one  of  them  in  the 
body,  as  it  hath  pleased  him. 

19  And  if  they  were  all  one 
member,  where  were  the  body  ? 

20  But  now  are  they  many 
members,  yet  but  one  body. 

21  And  the  eye  cannot  say  un- 
to the  hand,  I  have  no  need  of 
thee :  nor  again  the  head  to  the 
feet,  I  have  no  need  of  you. 

22  Nay,  much  more  those  mem- 
bers of  the  body,  which  seem  to  be 
more  feeble,  are  necessary  : 

23  And  those  members  of  the 
body,  which  we  think  to  be  less 
honourable,  upon  these  we  bestow 
more  abundant  honour ;  and  our 
uncomely  parts  have  more  abun- 
dant comeliness. 

24  For  our  comely  parts  have 
no  need :  but  God  hath  tempered 
the  body  together,  having  given 
more  abundant  honour  to  that 
part  which  lacked  : 

25  That  there  should  be  no 
schism  in  the  body  ;  but  that  the 

operations.     See  chap.  xiii.    2. 23. 


We  bestow  more  abundant  honour  by 
our  care  of  them.  Have  more  abundant 
comeliness  in  their  remarkable  fitness  for 

oar  comfort. 24.  Have  no  need  or 

absolute  necessity.  The  hair,  for  ex- 
ample, and  the  teeth  are  great  orna- 
ments— among  the  greatest  of  the  body 

— yet  we  can  live  without  them. 

25.   Should  have   the   same  care,  i.  e., 

"  should  care  equally." 27.  Members 

in  particular,  i.  e.,  members,  when  con- 
sidered  separately   or  analytically. 

28.  "  And  God  hath  set  in  the  Church 
first  some  as  apostles,  secondly  as  pro- 
phets, &c,  &c."  Miracles  .  .  .  gifts  of 
healing  . .  .  helps  .  .  .  governments  . .  .  di- 
versities of  tongues.  These  abstract  terms 


members  should  have  the  same 
care  one  for  another. 

26  And  whether  one  member 
suffer,  all  the  members  suffer  with 
it ;  or  one  member  be  honoured, 
all  the  members  rejoice  with  it. 

27  Now  ye  are  the  body  of 
Christ,  and  members  in  particular. 

28  And  God  hath  set  some  in 
the  church,  first  apostles,  second- 
arily prophets,  thirdly  teachers, 
after  that  miracles,  then  gifts  of 
healings,  helps,  governments,  di- 
versities of  tongues. 

29  Are  all  apostles  ?  are  all 
prophets  ?  are  all  teachers  ?  are 
all  workers  of  miracles  ? 

30  Have  all  the  gifts  of  heal- 
ing ?  do  all  speak  with  tongues  ? 
do  all  interpret  ? 

31  But  covet  earnestly  the  best 
gifts :  and  yet  shew  I  unto  you  a 
more  excellent  way. 

CHAPTER  XIII. 

THOUGH  I  speak  with  the 
tongues  of  men  and  of  angels, 
and  have  not  charity,  I  am  become 
as  sounding  brass,  or  a  tinkling 
cymbal. 

are  used  for  the  concrete,  the  work  for 
the  worker. 31.  But  covet.  Com- 
pare chap.  xiii.  4,  "  Charity  envieth 
not,"  or  better,  "Love  coveteth  not," 
where  the  same  verb  is  used  as  here. 
Here,  however,  it  is  used  in  a  good 
sense.  A  more  excellent  way,  i.  e.,  the 
way  of  love. — The  argument  of  this 
chapter  is  thus  :  "  Ye  are  all  members 
of  one  body,  each  having  his  specific 
province,  as  God  gives  you  his  Spirit. 
Recognize  each  his  place,  and  honour 
each  other,  without  envy." 

XIII. — 1 .  This  chapter  is  closely  con- 
nected with  the  preceding.  The  "more 
excellent  way  "  there  spoken  of  is  here 
treated  of  in  detail.  It  is  the  way  of 
charity,  or  love.     21t.ov.gh  I  speak,  <kc. 


I.  CORINTHIANS. 


361 


2  And  though  I  have  the  gift  of 
prophecy,  and  understand  all  mys- 
teries, and  all  knowledge ;  and 
though  I  have  all  faith,  so  that  I 
could  remove  mountains,  and  have 
not  charity,  I  am  nothing. 

3  And  though  I  bestow  all  my 
goods  to  feed  the  poor,  and  though 
I  give  my  body  to  be  burned,  and 
have  not  charity,  it  profiteth  me 
nothing. 

4  Charity  suffereth  long,  and  is 
kind ;  charity  envieth  not ;  char- 
ity vaunteth  not  itself,  is  not  puff- 
ed up, 

5  Both  not  behave  itself  un- 
seemly, seeketh  not  her  own,  is  not 
easily  provoked,  thinketh  no  evil ; 

6  Rejoiceth  not  in  iniquity,  but 
rejoiceth  in  the  truth  ; 

7  Beareth  all  things,  believeth 
all  things,  hopeth  all  things,  endu- 
reth  all  things. 

This  refers  to  the  gift  of  tongues  (chap, 
xii.  10).  Charity.  Eather  "love,"  as 
we  now  confine  charity  to  one  or  two 

exhibitions  of  love  only. 2.  Tlie  gift 

.of  prophecy.  See  chap.  xii.  10.  All 
mysteries  .  .  .  all  knowledge.     See  chap. 

wisdom  .  .  .  the 


All  faith  to  work 
xii.  9.  Charity. 
3.     Give  my 


xii.  8,    "  the  word   of 

word  of  knowledge." 

miracles.     See   chap. 

See   preceding  verse. 

body  to  be  burned  in  self-mortification 

Charity.     See  ver.    1. 4.    Charity. 

See  ver.  1.  Envieth  not.  See  chap. 
xii.  31. 5.  Thinketh  no  evil.  Ra- 
ther "  reckoneth  not  the  evil "  that  has 
been  done  against  it.  A  loving  heart 
will  not  register  its  wrongs  for  revenge. 

6.  Rejoiceth  in  the  truth.  Lit.  "  co- 

rejoiceth  in  the  truth." 7.  Bear- 
eth all  things.  Rather,  "  cornpromiseth 
in  all  things,"  or  "  holdeth  all  rights  in 
reserve  "  for  peace'  sake.  See  on  chap, 
ix.  12.  Endureth  all  things.  "Exer- 
cises   patience   in    all    things." 8, 

Charity.     See  ver.  1.     Shall  fail.     Ra- 
ther "shall  become  useless."    It  shall 
16 


8  Charity  never  faileth  :  but 
whether  there  he  prophecies,  they 
shall  fail;  whether  there  be  tongues, 
they  shall  cease  ;  whether  there  be 
knowledge,  it  shall  vanish  away. 

9  For  we  know  in  part,  and  we 
prophesy  in  part. 

10  But  when  that  which  is  per- 
fect is  come,  then  that  which  is  in 
part  shall  be  done  away. 

11  When  I  was  a  child,  I  spake 
as  a  child,  I  understood  as  a  child, 
I  thought  as  a  child :  but  when  I 
became  a  man,  I  put  away  child- 
ish things. 

12  For  now  we  see  through  a 
glass,  darkly;  but  then  face  to 
face :  now  I  know  in  part ;  but 
then  shall  I  know  even  as  also  I 
am  known. 

13  And  now  abideth  faith, 
hope,  charity,  these  three  ;  but  the 
greatest  of  these  is  charity. 

vanish  aioay.     Rather  "  it  shall  become 

useless."     Same  verb  as  above. 10. 

Shall  be  done  away.  Rather  "  shall  be- 
come useless."  Same  verb  as  in  ver.  8. 
11.  This  verse  illustrates  the  dif- 
ference between  our  partial  knowledge 
here,  so  full  of  imperfections,  and  the 
fulness  of  our  knowledge  hereafter. 
Here  we  are  as  little  children,  there  we 
shall  be  as  full-grown  men.  I  put  away. 
Rather  "  I  made  useless."  Same  verb 
as  in  ver.  8  and  ver.  10. 12.  A  se- 
cond illustration  of  the  difference  be- 
tween seeing  objects  through  obscure 
glass  (such  as  the  ancients  used)  or  thin 
horn  used  for  windows,  and  seeing  them 
with  no  intervening  object.  "  Then 
shall  I  intimately  know,  even  as  I  also 
was  intimately  known  through  my  earth- 
ly life  by  the  all-knowing  God." 13. 

And  now  abideth,   d'c 

this  present  life  faith, 

are  all  abiding  with  us,  yet  the  greatest 

of  these  is  love,  for  it  is  the  foundation 

of  the  others,  and  shall  remain  in  the 

next  world,  when  by  necessity  the  others 


"But  now  in 
hope,  and  love 


362 


t.  CORINTHIANS. 


CHAPTER  XIV. 

Ij^OLLOW    after    charity,    and 
desire  spiritual  gifts,  but  rath- 
er that  ye  may  prophesy. 

2  For  he  that  speaketh  in  an 
unknown  tongue  speaketh  not  unto 
men,  but  unto  God :  for  no  man 
understandeth  him ;  howbeit  in 
the  spirit  he  speaketh  mysteries. 

3  But  he  that  prophesieth 
speaketh  unto  men  to  edification, 
and  exhortation,  and  comfort. 

4  He  that  speaketh  in  an  un- 
known tongue  edi'fieth  himself ;  but 
he  that  prophesieth  edifieth  the 
church. 

5  I  would  that  ye  all  spake 
with  tongues,  but  rather  that  ye 
prophesied :  for  greater  is  he  that 
prophesieth  than  he  that  speaketh 
with  tongues,  except  he  interpret, 
that  the  church  may  receive  edify- 
ing. 

6  Now,  brethren,  if  I  come  un- 
to you  speaking  with  tongues, 
what  shall  I  profit  you,  except  I 
shall  speak  to  you  either  by  reve- 
lation, or  by  knowledge,  or  by 
prophesying,  or  by  doctrine  ? 

7  And  even  things  without  life 
giving  sound,  whether  pipe  or 
harp,  except  they  give  a  distinc- 
tion in  the  sounds,  how  shall  it  be 
known  what  is  piped  or  harped  ? 

shall  cease." — The  argument  of  this 
chapter  is  thus  :  "  Remember  that  none 
of  these  external  gifts  of  the  Spirit  is  to 
be  compared  with  love,  for  love  remains 
when  they  shall  cease." 

XIV. — 1.  Desire  spiritual  gifts. 
Comp.  xii.  31,  where  the  same  verb  is 

used. 2.    Howbeit.      Rather  simply 

"but." 6.      Except   I  shall   speak. 

Rather,  "if  I  may  not  speak."  Doctrine, 
i.  e.,  continued  and  detailed  instruction. 
7.  And  even.  Rather,"  in  like  man- 


8  For  if  the  trumpet  give  an 
uncertain  sound,  who  shall  pre- 
pare himself  to  the  battle  ? 

9  So  likewise  ye,  except  ye  ut- 
ter by  the  tongue  words  easy  to  be 
understood,  how  shall  it  be  known 
what  is  spoken  ?  for  ye  shall 
speak  intp  the  air. 

10  There  are,  it  may  be,  so 
many  kinds  of  voices  in  the  world, 
and  none  of  them  is  without  signi- 
fication. 

11  Therefore  if  I  know  not  the 
meaning  of  the  voice,  I  shall  be 
unto  him  that  speaketh  a  barba- 
rian, and  he  that  speaketh  shall  be 
a  barbarian  unto  me. 

12  Even  so  ye,  forasmuch  as  ye 
are  zealous  of  spiritual  gifts,  seek 
that  ye  may  excel  to  the  edifying 
of  the  church. 

13  Wherefore  let  him  that 
speaketh  in  an  unknown  tongue 
pray  that  he  may  interpret. 

14  For  if  I  pray  in  an  unknown 
tongue,  my  spirit  prayeth,  but  my 
understanding  is  unfruitful. 

15  What  is  it  then?  I  will 
pray  with  the  spirit,  and  I  will 
pray  with  the  understanding  also  : 
I  will  sing  with  the  spirit,  and  I 
will  sing  with  the  understanding 
also. 

16  Else,  when  thou  shalt  bless 
with  the  spirit,  how  shall  he  that 

ner." 9.  Ye  shall  speak.  Rather,  "ye 

will  be  speaking." 10.  Literally,  "  so 

many  kinds  of  voices  .  .  .  and  none  of 

them  is  voiceless." 14.     The  use  of 

prayer  in  an  unknown  tongue  was  full  of 
ecstasy  and  spiritual  delight,  but  was  no 
gain  in  spiritual  knowledge,  in  intellec- 
tual apprehension  of  the  truth,  as  the  in- 
tellect was  not  active  therein. 16. 

TJie  unlearned.  Rather  "  the  uninspired." 

Amen.     Rather   "the   Amen." 19. 

By  my  voice,  inserted  by  the  translators, 


I.  CORINTHIANS. 


363 


occupieth  the  room  of  the  unlearn- 
ed say  Amen  at  thy  giving  of 
thanks,  seeing  he  understandeth 
not  what  thou  sayest  ? 

17  For  thou  verily  givest 
thanks  well,  but  the  other  is  not 
edified. 

18  I  thank  my  God,  I  speak 
with  tongues  more  than  ye  all : 

19  Yet  in  the  church  I  had 
rather  speak  five  words  with  my 
understanding,  that  by  my  voice  I 
might  leach  others  also,  than  ten 
thousand  words  in  an  unknown 
tongue. 

20  Brethren,  be  not  children  in 
understanding :  howbeit  in  malice 
be  ye  children,  but  in  understand- 
ing be  men. 

21  In  the  law  it  is  written, 
With  men  of  other  tongues  and 
other  lips  will  I  speak  unto  this 
people ;  and  yet  for  ail  that  will 
they  net  hear  me,  saith  the  Lord. 

22  Wherefore  tongues  are  for 
a  sign,  not  to  them  that  believe, 
but  to  them  that  believe  not :  but 
prophesying  serveth  not  for  them 
that  believe  not,  but  for  them 
which  believe. 

23  If  therefore  the  whole 
church  be  come  together  into  one 
place,  and  all  speak  with  tongues, 
and  there  come  in  those  that  are 
unlearned,  or  unbelievers,  will 
they  not  say  that  ye  are  mad  ? 

maybe  omitted.' 20.    Understanding. 

A  different  word  from  that  in  ver.  15, 
&c.     It  may  be  rendered  "judgment." 

21.   Isaiah  xxviii.   11,  12.- 23. 

Unlearned.      See   on   ver.    16. 24. 

Unlearned.  See  preceding.  Of  all.  .  . 
of  all.  Rather  (according  to  our  mo- 
dern idiom)  "  by  all ...  by  all." 27. 

By  two  persons  .  .  .  by  three  persons. 
By  course,  i.  e.,  in  turn. 29.   The 


24  But  if  all  prophesy,  and 
there  come  in  one  that  believeth 
not,  or  one  unlearned,  he  is  con- 
vinced of  all,  he  is  judged  of  all : 

25  And  thus  are  the  secrets  of 
his  heart  made  manifest ;  and  so 
falling  down  on  his  face  he  will 
worship  God,  and  report  that  God 
is  in  you  of  a  truth. 

26  How  is  it  then,  brethren? 
when  ye  come  together,  every  one 
of  you  hath  a  psalm,  hath  a  doc- 
trine, hath  a  tongue,  hath  a  reve- 
lation, hath  an  interpretation.  Let 
all  things  be  done  unto  edifying. 

27  If  any  man  speak  in  an  un- 
known tongue,  let  it  be  by  two,  or 
at  the  most  by  three,  and  thai  by 
course  ;  and  let  one  interpret. 

28  But  if  there  be  no  interpre- 
ter, let  him  keep  silence  in  the 
church;  and  let  him  speak  to 
himself,  and  to  God. 

29  Let  the  prophets  speak  two 
or  three,  and  let  the  other  judge. 

30  If  any  thing  be  revealed  to 
another  that  sitteth  by,  let  the 
first  hold  his  peace. 

31  For  ye  may  all  prophesy 
one  by  one,  that  all  may  learn, 
and  all  may  be  comforted. 

32  And  the  spirits  of  the  pro- 
phets are  subject  to  the  prophets. 

33  For  God  is  not  the  author  of 
confusion,  but  of  peace,  as  in  all 
churches  of  the  saints. 

other.  Rather  "the  others."  Judge, 
i.  e.,  discern  the  spirits.  Comp.  chap, 
xii.  10,  where  the  same  word  is  used, 
and  1  John  iv.  1.  False  prophets  might 
sometimes  speak.  The  prophet  was  a 
preacher,  and  the  true  prophet  was  an 

inspired  preacher. 30.  Let  the  first 

hold  his  peace  before  the  second  speaks. 

33.    The   author.      Rather   "the 

God."    As  is  the  case  in  all  church- 


364 


I.  CORINTHIANS. 


34  Let  your  women  keep  si- 
lence in  the  churches :  for  it  is 
not  permitted  unto  them  to  speak  ; 
but  they  are  commanded  to  be  un- 
der obedience,  as  also  saith  the 
law. 

35  And  if  they  will  learn  any 
thing,  let  them  ask  their  husbands 
at  home :  for  it  is  a  shame  for 
women  to  speak  in  the  church. 

36  What !  came  the  word  of 
God  out  from  you  ?  or  came  it 
unto  you  only  ? 

37  If  any  man  think  himself  to 
be  a  prophet,  or  spiritual,  let  him 
acknowledge  that  the  things  that 
I  write  unto  you  are  the  com- 
mandments of  the  Lord. 

38  But  if  any  man  be  ignorant, 
let  him  be  ignorant. 

39  Wherefore,  brethren,  covet 
to  prophesy,  and  forbid  not  to 
speak  with  tongues. 

40  Let  all  things  be  done  de- 
cently and  in  order. 

es   of  the  saints. 34.    Comp.  chap. 

xi.    5. 36.    "  Were   you   the   first 

Church?  Or  are  you  the  only  true 
Church  ?  "  and  thus  claim  a  right  to  a 
difference  in  your  conduct  from  other 

Churches?" 37.     Acknowledge,    or 

"know  thoroughly." 38.   Let  him 

be  ignorant  at  his  peril. — The  argument 
of  this  chapter  is  thus :  "In  your  desire 
for  external  gifts  of  the  Spirit,  prefer 
prophecy  to  tongues,  and  make  the  edi- 
fication of  the  Church  and  not  your  pri- 
vate gratification  your  object.  Let  your 
women  keep  quiet  and  your  men  be  or- 
derly in  the  exercises  of  public  wor- 
ship." 

XV. — 1,  2.  These  verses  are  correct- 
ly rendered  thus  by  Profe'ssor  Schole- 
field :  "  Moreover,  brethren,  I  certify 
you  concerning  the  gospel  which  I 
preached  unto  you  (which  also  ye  re- 
ceived, and  wherein  ye  stand,  and  by 
which  ye  are  saved),  with  what  manner 


CHAPTER,   XV. 

MOREOVER,  brethren,  I  de- 
clare unto  you  the  gospel 
which  I  preached  unto  you,  which 
also  ye  have  received,  and  wherein 
ye  stand ; 

2  By  which  also  ye  are  saved, 
if  ye  keep  in  memory  what  I 
preached  unto  you,  unless  ye  have 
believed  in  vain. 

3  For  I  delivered  unto  you 
first  of  all  that  which  I  also  re- 
ceived, how  that  Christ  died  for 
our  sins  according  to  the  Scrip- 
tures ; 

4  And  that  he  was  buried,  and 
that  he  rose  again  the  third  day 
according  to  the  Scriptures : 

5  And  that  he  was  seen  of 
Cephas,  then  of  the  twelve  : 

6  After  that,  he  was  seen  of 
above  five  hundred  brethren  at 
once;  of  whom  the  greater  part 
remain  unto  this  present,  but  some 
are  fallen  asleep. 

of  discourse  I  preached  it  to  you,  if  you 
remember,  unless  ye  believed  lightly." 
The  apostle  thus  introduces  his  remarks 
on  the  resurrection,  regarding  which  the 
Corinthian  Church  had  evidently  been 
wrongly  taught  by  the  false  teachers. 
He  shows  them  he  is  about  to  teach 
nothing    new,    but     recalls    them    to 

his  former  instruction. 3.   First  of 

all.  Rather  "  especially,"  or  "  as  among 
the  most  important  truths." 5.  Ce- 
phas, i.  e.,  Peter.  See  chap.  i.  12. 
Tlie  twelve.  The  apostles  at  that  time 
only  numbered  eleven,  but  they  are 
here  called  by  the  name  applicable  to 
their  full  number,  by  a  very  common  fig- 
ure. For  the  order  of  these  appear- 
ances of  Christ  after  the  resurrection, 
see  note  at  the  close  of  Matthew's  Gos- 
pel.  3.   As  of  one  born  out  of  due 

time.  Rather  "  as  to  the  abortion,"  i.  e., 
as  to  an  abortion  among  full  births.  The 
reason  for  his  calling  himself  so  is  given 


I.  CORINTHIANS. 


365 


7  After  that,  he  was  seen  of 
James ;  then  of  all  the  apostles. 

8  And  last  of  all  he  was  seen 
of  me  also,  as  of  one  born  out  of 
due  time. 

9  For  I  am  the  least  of  the 
apostles,  that  am  not  meet  to  be 
called  an  apostle,  because  I  perse- 
cuted the  church  of  God. 

10  But  by  the  grace  of  God  I 
am  what  I  am  :  and  his  grace 
which  was  bestowed  upon  me  was 
not  in  vain  ;  but  I  laboured  more 
abundantly  than  they  all :  yet  not 
I,  but  the  grace  of  God  which  was 
with  me. 

11  Therefore  whether  it  were  I 
or  they,  so  we  preach,  and  so  ye 
believed. 

12  Now  if  Christ  be  preached 
that  he  rose  from  the  dead,  how 
say  some  among  you  that  there  is 
no  resurrection  of  the  dead  ? 

13  But  if  there  be  no  resurrec- 
tion of  the  dead,  then  is  Christ 
not  risen  : 

14  And  if  Christ  be  not  risen, 
then  is  our  preaching  vain,  and 
your  faith  is  also  vain. 

15  Yea,  and  we  are  found  false 
witnesses  of  God ;  because  we 
have  testified  of  God  that  he  rais- 
ed up  Christ :  whom  he  raised  not 
up,  if  so  be  that  the  dead  rise  not. 

in  ver.  9. 10.    Yet  not  I.     Compare 

Gal.  ii.  20. 11.    Tliercfore  whether. 

Better,  "  whether  then." 14.    Vain, 

or  "  empty,"  i.  e.,  it  has  nothing  in  it. 

17.    Vain.     Rather  "useless."     A 

different  word  from  that  in  ver.  14. 
The  16th  and  17th  verses  are  a  repeti- 
tion of  vv.  13  and  14  after  the  assertion 

of  ver.    15. 19.    Of  all  men   most 

miserable,  because  doomed  to  fall  from 

the  loftiest  height  of  hope. 20.  But 

now,  so  far  from  such  a  doctrine,  is 
Christ,   dc      Hie  firstfruits.      Christ 


16  For  if  the  dead  rise  not, 
then  is  not  Christ  raised  : 

17  And  if  Christ  be  not  raised, 
your  faith  is  vain ;  ye  are  yet  in 
your  sins. 

18  Then  they  also  which  are 
fallen  asleep  in  Christ  are  perished. 

19  If  in  this  life  only  we  have 
hope  in  Christ,  we  are  of  all  men 
most  miserable. 

20  But  now  is  Christ  risen 
from  the  dead,  and  become  the 
firstfruits  of  them  that  slept. 

21  For  since  by  man  came 
death,  by  man  came  also  the  resur- 
rection of  the  dead. 

22  For  as  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made 
alive. 

23  But  every  man  in  his  own 
order :  Christ  the  firstfruits ;  af- 
terward they  that  are  Christ's  at 
his  coming. 

24  Then  cometh  the  end,  when 
he  shall  have  delivered  up  the 
kingdom  to  God,  even  the  Father ; 
when  he  shall  have  put  down  all 
rule,  and  all  authority  and  power. 

25  For  he  must  reign,  till  he 
hath  put  all  enemies  under  his  feet. 

26  The  last  enemy  that  shall  be 
destroyed  is  death. 

27  For  he  hath  put  all  things 
under  his  feet.    But  when  he  saith, 

was  the  first  to  rise  from  the  grave  in  a 
glorified  body.  Enoch  and  Elijah  had 
no  graves,  and  Lazarus  and  the  others 
who  were  brought   from  death  to  life 

were  not  raised  finally  and  in  glory. 

23.   At  his  coming.     See  1  Thess.  iv. 

16. 24.  Put  down.  Rather  "brought 

to  nought." 25.   Psalm  ex.  1. 

26.  Destroyed.  Rather  "brought  to 
nought."     Same  word  as  in  ver.  24. 

27.  For  he  (the  Father)  hath  put  all 
tilings  under  his  feet  (Ps.  viii.  6).  But 
when  he  (the  Father)  saith  all  things  are 


366 


I.  CORINTHIANS. 


All  things  are  put  under  him,  it  is 
manifest  that  he  is  excepted,  which 
did  put  all  things  under  him. 

28  And  when  all  things  shall 
be  subdued  unto  him,  then  shall 
the  Son  also  himself  be  subject 
unto  him  that  put  all  things  under 
him,  that  God  may  be  all  in  all. 

29  Else  what  shall  they  do 
which  are  baptized  for  the  dead, 
if  the  dead  rise  not  at  all  ?  why  are 
they  then  baptized  for  the  dead  ? 

30  And  why  stand  we  in  jeo- 
pardy every  hour  ? 

311  protest  by  your  rejoicing 
which  I  have  in  Christ  Jesus  our 
Lord,  I  die  daily. 

32  If  after  the  manner  of  men 
I  have  fought  with  beasts  at 
Ephesus,  what  ad  vantage  th  it  me, 
if  the  dead  rise  not  ?  let  us  eat 
and  drink  ;  for  to  morrow  we  die. 

33  Be  not  deceived  :  evil  com- 
munications corrupt  good  manners. 

34  Awake  to  righteousness,  and 
sin  not ;  for  some  have  not  the 
knowledge  of  God  :  I  speak  this  to 
your  shame. 

But    some   man    will    say, 


3b 


put  under  him  (the  Son),  it  is  manifest 
that  lie  is  excepted  (i.  e.,  the  Father)  who 
did  put  all  things  under  him  (the  Son). 

28.    Subdued  unto  him,  i.   e.,  the 

Son. 29.  The  main  argument  on  the 

resurrection  is  here  resumed  from  ver. 
23,  vv.  24-28  forming  a  parenthesis. 
Else  (if  the  dead  rise  not)  what  shall 
they  do,  d%\  Which  are  baptized  for  the 
dead,  i.  e.,  "which  are  baptized  for  the 
sake  of  their  happiness  when  dead,"  or 
"  which  are  baptized  for  the  resurrection 

of  the  dead." 31.  I  protest  by  your 

rejoicing,  i.  e.,  I  protest  by  my  rejoicing 
in  your  behalf.  So  "the  love  of  God" 
is  often  used  for  our  love  to  God.  Paul's 
rejoicing  led  him  to  daily  peril.  He  ran 
with  danger  because  he  would  have  the 

joy.- 


--32.    This    fighting   with   wild 


How  are  the  dead  raised  up  ?  and 
with  what  body  do  they  come  ? 

36  Thou  fool,  that  which  thou 
sowest  is  not  quickened,  except  it 
die  : 

37  And  that  which  thou  sow- 
est, thou  sowest  not  that  body 
that  shall  be,  but  bare  grain,  it 
may  chance  of  wheat,  or  of  some 
other  grain  : 

38  But  God  giveth  it  a  body  as 
it  hath  pleased  him,  and  to  every 
seed  his  own  body. 

39  All  flesh  is  not  the  same 
flesh  :  but  there  is  one  kind  of  flesh 
of  men,  another  flesh  of  beasts, 
another  of  fishes,  and  another  of 
birds. 

40  There  are  also  celestial  bod- 
ies, and  bodies  terrestrial  :  but 
the  glory  of  the  celestial  is  one, 
and  the  glory  of  the  terrestrial  is 
another. 

41  There  is  one  glory  of  the  sun, 
and  another  glory  of  the  moon,  and 
another  glory  of  the  stars  ;  for  one 
star  differeth  from  another  star  in 
glory. 

42  So  also  is  the  resurrection 

beasts  at  Ephesus  probably  refers  to 
Paul's  imminent  peril  at  Ephesus  as  de- 
scribed in  Acts  xix.  23-41.  If  so,  the 
phrase  is  figurative.  The  words  "after 
the  manner  of  men  "  are  better  rendered 
"  to  use  a  human  style  of  speech,"  and 
this  would  be  an  apology  for  using  the 
phrase  "  fought  with  beasts."  Let  us 
eat  and  drink ;  for   to  morrow   we  die. 

Isaiah  xxii.  13. 33.   Be  not  deceived 

by  those  who  teach  there  is  no  resurrec- 
tion. Evil  communications  corrupt  good 
manners.     This  is  a  quotation  from  the 

Greek  poet  Menander. 34.   Atvake 

to  righteousness.  Rather,  "  awake  right- 
eously," i.  e.,  "  awake,  for  it  is  right." 
Sin  not.  Rather  "err  not"  in  this 
matter. 37.  Bare  grain,  i.  e.,  "  na- 
ked grain,"  or  "  mere  kernel." 41. 


I.  CORINTHIANS. 


367 


of  the  dead.  It  is  sown  in  corrup- 
tion, it  is  raised  in  incorruption  : 

43  It  is  sown  in  dishonour,  it 
is  raised  in  glory  :  it  is  sown  in 
weakness,  it  is  raised  in  power  : 

44  It  is  sown  a  natural  body, 
it  is  raised  a  spiritual  body.  There 
is  a  natural  body,  and  there  is  a 
spiritual  body. 

45  And  so  it  is  written,  The 
first  man  Adam  was  made  a  living 
soul*;  the  last  Adam  was  made  a 
quickening  spirit. 

46  Howbeit  that  was  not  first 
which  is  spiritual,  but  that  which 
is  natural ;  and  afterward  that 
which  is  spiritual. 

47  The  first  man  is  of  the  earth, 
earthy  :  the  second  man  is  the 
Lord  from  heaven. 

48  As  is  the  earthy,  such  are 
they  also  that  are  earthy  :  and  as 
is  the  Heavenly,  such  are  they  also 
that  are  heavenly. 

49  And  as  we  have  borne  the 
imas-e  of  the  earthv,  we  shall  also 
bear  the  image  of  the  heavenly. 

50  Now  this  I  say,  brethren, 
that  flesh  and  blood  cannot  inherit 
the  kingdom  of  God  ;  neither  doth 
corruption  inherit  incorruption. 

And  another  glory  of  the  stars,  nay, 
even  more  than  that,  for  one  star  dijfer- 

cth  from  another  star  in  glory. 42. 

'It  is  sown.  These  phrases  may  be  treat- 
ed as  impersonal,  thus,  "  there  is  a  sow- 
ing ;"  or  "  it"  may  stand  for  "  the  body," 

thus,     "the   body   is   sown." 45. 

Gen.  ii.  7.  The  spiritual  body  is  here 
shown  to  be  a  gift  from  Christ,  as  a  sub- 
stitute for  our  natural  body  corrupted 

by  sin. 48.    All  who  are  united  to 

Adam  only  (as  all  men  out  of  Christ) 
have  merely  the  natural  earthy  body, 
but  those  who  are  united  to  Christ  re- 
ceive a  spiritual  heavenly  body. 50. 

Flesh  and  blood,  i.e  .,  our  natural  earthy 


51  Behold,  I  shew  you  a  mys- 
tery ;  We  shall  not  all  sleep,  but 
we  shall  all  be  changed, 

52  In  a  moment,  in  the  twink- 
ling of  an  eye,  at  the  last  trump  : 
for  the  trumpet  shall  sound,  and 
the  dead  shall  be  raised  incorrup- 
tible, and  we  shall  be  changed. 

53  For  this  corruptible  must 
put  on  incorruption,  and  this  mor- 
tal must  put  on  immortality. 

54  So  when  this  corruptible 
shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on 
immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written, 
Death  is  swallowed  up  in  victory. 

55  0  death,  where  is  thy  sting? 
0  grave,  where  is  thy  victory  ? 

56  The  sting  of  death  is  sin ; 
and  the  strength  of  sin  is  the 
law. 

57  But  thanks  he  to  God,  which 
giveth  us  the  victory  through  our 
Lord  Jesus  Christ. 

58  Therefore,  my  beloved  breth- 
ren, be  ye  steadfast,  unmoveable, 
always  abounding  in  the  work  of 
the  Lord,  forasmuch  as  ye  know 
that  your  labour  is  not  in  vain  in 
the  Lord. 


-51.  Sleep,    i.    e.,    die.       We 


body.- 

Christians,  whoever  shall  be  upon  the 

earth    at   our    Lord's   coming. 52. 

The  dead  in  Christ.     (1  Thess.  iv.    16, 

Rev.  xx.  5.) 54.  Isaiah  xxv.  8. 

55.  Hosea  xiii.  14. — The  argument  of 
this  chapter  is  thus:  "Do  not  be  de- 
ceived by  those  who  teach  that  there  is 
no  resurrection,  for  Christ  arose  from 
the  dead,  and  this  his  resurrection  is  the 
great  buttress  of  our  hopes.  In  like 
manner  shall  he  raise  all  his  saints  in 
glorified,  spiritual  bodies,  and  thus  shall 
we  triumph  over  death  and  the  grave. 
From  this  doctrine  be  encouraged  in 
your  Christian  life." 


368 


L  CORINTHIANS. 


CHAPTER  XVI. 
\TOW  concerning  the  collection 
jl\    for  the  saints,  as  I  have  given 
order  to  the  churches  of  Galatia, 
even  so  do  ye. 

2  Upon  the  first  day  of  the 
week  let  every  one  of  you  lay  by 
him  in  store,  as  God  hath  prosper- 
ed him,  that  there  be  no  gather- 
ings when  I  come. 

3  And  when  I  come,  whomso- 
ever ye  shall  approve  by  your  let- 
ters, them  will  I  send  to  bring 
your  liberality  unto  Jerusalem. 

4  And  if  it  be  meet  that  I  go 
also,  they  shall  go  with  me. 

5  Now  I  will  come  unto  you, 
when  I  shall  pass  through  Mace- 
donia :  for  I  do  pass  through 
Macedonia. 

6  And  it  may  be  that  I  will 
abide,  yea,  and  winter  with  you, 
that  ye  may  bring  me  on  my  jour- 
ney whithersoever  I  go. 

7  For  I  will  not  see  you  now 
by  the  way  ;  but  I  trust  to  tarry 
a  while  with  you,  if  the  Lord  per- 
mit. 

XVI. — 2.  As  God  hath  prospered 
him.  Rather,  "whatever  he  may  be 
prospered  in."  That  there  be  no  gather- 
ings it'hcn  I  come.  These  were  not  the 
gatherings  or  collections  (ver.  1)  from  the 
different  Christians  (for  each  Christian 
was  to  lay  by  himself  in  store,  so  that 
when  Paul  arrived,  there  would  be  a  gath- 
ering), but  the  gatherings  from  debtors, 
wages,  &c.  The  object  appears  to  have 
been  to  prevent  any  undue  disturbance 
and  uncertainty  when  he  should  come. 

3.    By  your  letters.     These  words 

belong  to  the  next  clause,  and  the 
"  your  "  is  to  be  omitted  ;  thus,  "  them 
will  I   send  with  letters."     Liberality, 

i.  e.,  gift.     Abstract  for  concrete. 5. 

When  I  shall  pass  through.     Rather, 

**  when  I  shall  have  passed  through." 

8.    Pentecost.     'See   Acts  ii.    1. 9. 


8  But  I  will  tarry  at  Ephesus 
until  Pentecost. 

9  For  a  great  door  and  effec- 
tual is  opened  unto  me,  and  there 
are  many  adversaries. 

10  Now  if  Timotheus  come,  see 
that  he  may  be  with  you  without 
fear  :  for  he  worketh  the  work  of 
the  Lord,  as  I  also  do. 

11  Let  no  man  therefore  des- 
pise him  :  but  conduct  him  forth 
in  peace,  that  he  may  come  mnto 
me :  for  I  look  for  him  with  the 
brethren. 

12  As  touching  our  brother 
Apollos,  I  greatly  desired  him  to 
come  unto  you  with  the  brethren  : 
but  his  will  was  not  at  all  to  come 
at  this  time;  but  he  will  come 
when  he  shall  have  convenient 
time. 

13  Watch  ye,  stand  fast  in  the 
faith,  quit  you  like  men,  be  strong. 

14  Let  all  your  things  be  done 
with  charity. 

15  I  beseech  you,  brethren,  (ye 
know  the  house  of  Stephanas,  that 
it  is  the  firstfruits  of  Achaia,  and 

Effectual,  or  "energetic,"  i.  e.,  calling 

for  my  might  and  energy. 11.  For 

I  look  for  him.  Rather,  "for  I  am 
looking  for  him."  Paul,  when  writing, 
was  expecting  Timothy  to  arrive  with 
certain  brethren  at  Ephesus,  and  he 
urges  the  Corinthians  to  treat  him  with 
respect  if  he  should  stop  at  Corinth  on ' 
his  way  to  Ephesus.  Before  he  wrote 
the  2d  epistle,  Timothy  had  joined  Paul. 

(See    2   Cor.   i.    1.) 12.    Apollos. 

Acts  xviii.  24.  To  come  unto  you  with 
the  brethren,  i.  e.,  to  go  to  Corinth  with 
the  brethren  who  were  going  to  take 
this  letter.     Apollos  was  probably  with 

Paul  at  Ephesus. 15.  Stephanas  . .. 

firstfruits.     See    Rom.  xvi.   5. 17. 

Stephanas,  Foriunatus,  and  Achaicus 
were  the  committee  who  brought  the  ac- 
count of  the  Corinthian  Church  to  Paul, 


II.  CORINTHIANS. 


369 


that  they  have  addicted  themselves 
to  the  ministry  of  the  saints,) 

16  That  ye  submit  yourselves 
unto  such,  and  to  every  one  that 
helpeth  with  us,  and  laboureth. 

17  I  am  glad  of  the  coming  of 
Stephanas  and  Fortunatus  and 
Achaicus :  for  that  which  was 
lacking  on  your  part  they  have 
supplied. 

18  For  they  have  refreshed  my 
spirit  and  yours :  therefore  ac- 
knowledge ye  them  that  are  such. 

19  The  churches  of  Asia  salute 
you.  Aquila  and  Priscilla  salute 
you  much  in  the  Lord,  with  the 
church  that  is  in  their  house. 


20  All  the  brethren  greet  you. 
Greet  ye  one  another  with  a  holy 
kiss. 

21  The  salutation  of  me  Paul 
with  mine  own  hand. 

22  If  any  man  love  not  the 
Lord  Jesus  Christ,  let  him  be 
Anathema,  Maranatha. 

23  The  grace  of  our  Lord  Je- 
sus Christ  he  with  you. 

24  My  love  be  with  you  all  in 
Christ  Jesus.     Amen. 

^[  The  first  epistle  to  the  Corinthians  was 
written  from  Philippi  by  Stephanas, 
and  Fortunatus,  and  Achaicus,  and 
Timotheus. 


♦»» 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COEIffTHIAIS. 


CHAPTER  I. 

PAUL,  an  apostle  of  Jesus 
Christ  by  the  will  of  God,  and 
Timothy  our  brother,  unto  the 
church  of  God  which  is  at   Cor- 

with  a  request  for  his  coming,  and  they 
take  this  epistle  back.  Tliat  which  was 
lacking,  i.  e.,  that  which  remained  to 
complete  your  work,  to  wit,  the  carrying 
your  message  and   love.     There   is  no 

blame  in  this  for  a  lack  of  duty. 19. 

Aquila  and  Priscilla.     See  Rom.  xvi. 

3   and  Acts   xviii.  2. 20.     With  a 

holy  kiss.  Referring  to  a  custom  of  the 
early  Church.  Male  friends  still  kiss 
one  another  in  Oriental   and   in  some 

European  countries. 21.  Paul  writes 

here  in  his  own  handwriting,  the  rest 
of  the  Epistle  being  written  by  an  aman- 
uensis.    See   Romans  xvi.   22. 22. 

Anathema.     Greek  for  a  "separated," 
16* 


inth,  with  all  the  saints  which  are 
in  all  Achaia : 

2  Grace  be  to  you,  and  peace, 
from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

"  devoted,"  or  "  accursed  "  thing.  Ma- 
ranatha. Syriac  for  "  the  Lord  cometh," 
and  was  part  of  a  solemn  formula  of  ex- 
communication (as  is  "anathema,") 
among  the  Jews. — This  chapter  is  com- 
posed of  some  miscellaneous  charges, 
lacking  close  argumentative  connection. 


This  Epistle  was  probably  written 
from  Philippi  in  the  year  56,  and  sent 
by  Titus.  In  it  he  commends  their  obe- 
dience to  his  first  epistle  and  justifies  his 
apostleship. 

I. — 1.  Timothy.  See  Acts  xvi.  1-3. 
See  also  note  on  1  Cor.  xvi.  11.  Cor- 
inth.    See  1  Cor.  i.  2.    Achaia,  though 


370 


II.  CORINTHIANS. 


3  Blessed  be  God,  even  the 
Father  of  our  Lord  Jesus  Christ, 
the  Father  of  mercies,  and  the 
God  of  all  comfort ; 

4  Who  comforteth  us  in  all  our 
tribulation,  that  we  may  be  able 
to  comfort  them  which  are  in  any 
trouble,  by  the  comfort  wherewith 
we  ourselves  are  comforted  of  God. 

5  For  as  the  sufferings  of  Christ 
abound  in  us,  so  our  consolation 
also  aboundeth  by  Christ. 

6  And  whether  we  be  afflicted, 
it  is  for  your  consolation  and  sal- 
vation, which  is  effectual  in  the 
enduring  of  the  same  sufferings 
which  we  also  suffer  :  or  whether 
we  be  comforted,  it  is  for  your 
consolation  and  salvation. 

7  And  our  hope  of  you  is  stead- 
fast, knowing,  that  as  ye  are  par- 
takers of  the  sufferings,  so  shall  ye 
be  also  of  the  consolation. 

8  For  we  would  not,  brethren, 
have  you  ignorant  of  our  trouble 
which  came  to  us  in  Asia,  that  we 
were  pressed  out  of  measure,  above 
strength,  insomuch  that  we  des- 
paired even  of  life : 

9  But  we  had  the  sentence  of 
death  in  ourselves,  that  we  should 

once  the  name  of  a  part  of  Greece,  was 
in  the  Roman  times  the  name  of  the 

whole  country  as  a  Roman  province. 

6.  Salvation  is  used  here,  as  in  Phil.  i. 
19,  for  "  benefit,"  "  welfare,"  or  "  profit." 

Which  benefit  is  made  effectual,  d'c. 

8.  Our  (i.  e.,  my)  trouble  .  .  .  in  Asia. 
See  Acts  xix.  23-41.  Paul  had  left 
Ephesus  since  writing  the  first  epistle, 
and  was  travelling  through  Macedonia 
(1    Cor.  xvi.  5).      He   probably   wrote 

this  epistle  from  Philippi. 11.  For 

the  gift  of  deliverance  and  furtherance  in 
the  work  bestowed  upon  ^cs  (i.  e.,  me) 
by  the  means  of  the  prayers  of  many 
persons. 12.    We  have  had  our  con- 


not  trust  in  ourselves,  but  in  God 
which  raiseth  the  dead  : 

10  Who  delivered  us  from  so 
great  a  death,  and  doth  deliver  : 
in  whom  we  trust  that  he  will  yet 
deliver  us; 

11  Ye  also  helping  together  by 
prayer  for  us,  that  for  the  gift  be- 
stoived  upon  us  by  the  means  of 
many  persons  thanks  may  be  giv- 
en by  many  on  our  behalf. 

12  For  our  rejoicing  is  this,  the 
testimony  of  our  conscience,  that 
in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by 
the  grace  of  God,  we  have  had  our 
conversation  in  the  world,  and 
more  abundantly  to  you-ward. 

13  For  we  write  none  .other 
things  unto  you,  than  what  ye 
read  or  acknowledge  ;  and  I  trust 
ye  shall  acknowledge  even  to  the 
end; 

14  As  also  ye  have  acknow- 
ledged us  in  part,  that  we  are 
your  rejoicing,  even  as  ye  also  are 
ours  in  the  day  of  the  Lord  Jesus. 

15  And  in  this  confidence  I 
was  minded  to  come  unto  you  be- 
fore, that  ye  might  have  a  second 
benefit ; 

versation.    Rather,  "  we  have  conducted 

ourselves." 13.    For  we   (i.    e.,    I) 

write  none  other  things  unto  you  than 
what  ye  read  in  the  Scriptures,  or  ac- 
knowledge to  be  conformable  to  Scrip- 
ture.  14.    In  part.      Referring   to 

those  among  them  who  regarded  Paul 
with  affection  and  reverence.  The  day 
of  the  Lord  Jesus,  i.  e.,  of  his  second 

coming.    Comp.  1  Thess.  ii.  19,  20. 

15.  Benefit,  i.  e.,  gratification  or  ad- 
vantage. Paul's  first  visit  to  the  Corin- 
thians, when  he  founded  the  Church 
there,  is  described  in  Acts  xviii.  1-18. 

16.  Paul,  it  seems,  had  originally 

intended  to  go  direct  from  Ephesus  to 


II.  CORINTHIANS. 


371 


16  And  to  pass  by  you  into 
Macedonia,  and  to  come  again  out 
of  Macedonia  unto  you,  and  of 
you  to  be  brought  on  my  way  to- 
ward Judea. 

17  When  I  therefore  was  thus 
minded,  did  I  use  lightness  ?  or 
the  things  that  I  purpose,  do  I 
purpose  according  to  the  flesh, 
that  with  me  there  should  be  yea,  | 
yea,  and  nay,  nay  ? 

18  But  as  God  is  true,  our  word 
toward  you  was  not  yea  and 
nay. 

19  For  the  Son  of  God,  Jesus  j 
Christ,  who  was  preached  among 
you  by  us,  even  by  me  and  Silva- 
nus  and  Timotheus,  was  not  yea 
and  nay,  but  in  him  was  yea. 

20  For  all  the  promises  of  God 
in  him  are  yea,  and  in  him  Amen, 
unto  the  glory  of  God  by  us. 

21  Now  he  which  stablisheth 
us  with  you  in  Christ,  and  hath 
anointed  us,  is  God; 

22  Who  hath  also   sealed  us, 

Corinth,  then  to  Macedonia,  then  back 
to  Corinth,  and  then  to  Judea.  But  cir- 
cumstances had  compelled  him  to  turn 
his  two  proposed  visits  to  Corinth  into 
one,  to  wit,  after  visiting  Macedonia. 
In  place  of  the  omitted  visit,  he  sent  the 

first  epistle. 17.  According   to   the 

flesh,  i.  e.,  according  to  human  customs, 
full  of  trickery  and   deception.      Yea, 


yea, 
and 


and 


nay, 


i.  e.,  contradictions 


nay,  ..  v., 
fickleness  in  word  and  act — saying 


yea  or  nay  according  to   convenience 

and  not  according  to  truth. 18.  But 

(whatever  you  may  have  thought  of  my 
change  of  purpose  about  that  visit)  as 
God  is  true,  our  word  (i.  e.,  doctrine) 
toward  you  was  not  yea  and  nay  (i.  e., 

unsettled). 19.      Silvanus  =  Silas. 

See  Acts  xviii.  5,  where  Silas  and  Timo- 
theus are  represented  in  Corinth  with 
Paul  at  the  time  to  which  he  refers.  In 
e.,  stability,  certainty. 
See  at  the  close  of 


and  given  the  earnest  of  the  Spirit 
in  our  hearts. 

23  Moreover  I  call  God  for  a 
record  upon  my  soul,  that  to  spare 
you  I  came  not  as  yet  unto  Cor- 
inth. 

24  Not  for  that  we  have  do- 
minion over  your  faith,  but  are 
helpers  of  your  joy  :  for  by  faith 
ye  stand. 

CHAPTER  II. 

BUT  I  determined  this  with  my- 
self, that  I  would  not  come 
again  to  you  in  heaviness. 

2  For  if  I  make  you  sorry,  who 
is  he  then  that  maketh  me  glad, 
but  the  same  which  is  made  sorry 
by  me  ? 

3  And  I  wrote  this  same  unto 
you,  lest,  when  I  came,  I  should 
have  sorrow  from  them  of  whom 
I  ought  to  rejoice;  having  confi- 
dence in  you  all,  that  my  joy  is 
the  joy  of  you  all. 

4  For  out  of  much  affliction  and 


argument 


23.    Paul    here 
from  ver.   17, 


him  was  yea,  i. 
20.  Amen. 


Matthew's   Gospel 
continues  his 

vv.  18-22  being  parenthetically  intro- 
duced to  show  the  stability  and  truth  of 

the   gospel. 24.    For   by  faith  ye 

sta?id.  Eather,  "for  in  your  faith  you 
are  steadfast,"  and  need  not  me  or  any 
one  to  rule  over  your  faith. — The  argu- 
ment of  this  chapter  is  thus :  "  God  com- 
forts me  in  my  tribulations,  that  I  may 
comfort  you  in  yours.  He  desires  us  to 
help  one  another,  and  so  we  do  rejoice 
in  one  another's  spiritual  prosperity.  I 
had,  therefore,  expected  to  come  to  you 
before,  but  was  checked  in  my  design 
by  the  sad  occurrences  among  you." 

II. — 2.    Who  is  he  then  that  maketh 
me  glad  ?     Paul  had  acknowledged  that 

they  made  him  glad  (chap.  i.  14). 

3.  /  wrote  this  same  letter  of  which  you 
complain  that  it  came  when  /  ought  to 
have  come.  This  refers  to  the  first 
epistle. 4.  /  wrote  my  first  epistle 


372 


II.  CORINTHIANS. 


anguish  of  heart  I  wrote  unto  you 
with  many  tears ;  not  that  ye 
should  be  grieved,  but  that  ye 
might  know  the  love  which  I  have 
more  abundantly  unto  you. 

5  But  if  any  have  caused  grief, 
he  hath  not  grieved  me,  but  in 
part :  that  I  may  not  overcharge 
you  all. 

6  Sufficient  to  such  a  man  is 
this  punishment,  which  teas  inflict- 
ed of  many. 

7  So  that  contrariwise  ye  ought 
rather  to  forgive  him,  and  comfort 
him,  lest  perhaps  such  a  one  should 
be  swallowed  up  with  overmuch 
sorrow. 

8  Wherefore  I  beseech  you  that 
ye  would  confirm  your  love  toward 
him. 

9  For  to  this  end  also  did  I 
write,  that  I  might  know  the  proof 
of  you,  whether  ye  be  obedient  in 
all  things. 

10  To  whom  ye  forgive  any 
thing,  I  forgive  also  :  for  if  I  for- 
gave any  thing,  to  whom  I  forgave 
it,  for  your  sakes  forgave  lit  in  the 
person  of  Christ ; 


-5.   Read  thus:    "But  if 


unto  you.- 
any  (referring  to  the  fornicator)  have 
caused  grief,  he  hath  not  grieved  me, 
but  partially  (not  to  bo  too  severe 
against  him)  all  of  you."  The  words  in 
brackets  explain  the  use  of  the  word 
"partially."     By  "partially"  is  meant 

"somewhat"  or  "a  little." 6.    Of 

many,    to   wit,   the  assembled  Church. 

See  'l  Cor.  v.  3-5. 9.  "For  to  this 

end  also  I  write  this  epistle,  that  I  may 
know  the  proof  of  your  obedience  in  all 
things,  in  forgiving  the  sinner  as  well  as 
in  punishing  him."  They  had  obeyed 
Paul  in  punishing  the  fornicator,  and 
now  he  tries  them  to  see  if  they  will 
obey  him  by  forgiving  the  punished  sin- 
ner  12.  To  Troas.     See  Acts  xx. 

6.     TJds  visit  to  Troas  was  on  Paul's 


11  Lest  Satan  should  get  an 
advantage  of  us :  for  we  are  not 
ignorant  of  his  devices. 

12  Furthermore,  when  I  came 
to  Troas  to  preach  Christ?s  gospel, 
and  a  door  was  opened  unto  me  of 
the  Lord, 

13  I  had  no  rest  in  my  spirit, 
because  I  found  not  Titus  my 
brother ;  but  taking  my  leave  of 
them,  I  went  from  thence  into 
Macedonia. 

14  Now  thanks  be  unto  God, 
which  always  causeth  us  to  tri- 
umph in  Christ,  and  maketh  mani- 
fest the  savour  of  his  knowledge 
by  us  in  every  place. 

15  For  we  are  unto  God  a 
sweet  savour  of  Christ,  in  them 
that  are  saved,  and  in  them  that 
perish  : 

16  To  the  one  we  are  the  savour 
of  death  unto  death;  and  to  the 
other  the  savour  of  life  unto  life. 
And  who  is  sufficient  for  these 
things  ? 

17  For  we  are  not  as  many, 
which  corrupt  the  word  of  God : 
but  as  of  sincerity,  but  as  of  God, 

way  from  Ephesus  to  Macedonia,  and  is 
not  mentioned  in  the  Acts.  Its  place 
would  be  in  Acts  xx.  immediately  after 
the  first  verse.  And  a  door  was  opened 
unto  me  of  the  Lord,  i.  e.,  I  might  have 

stayed  there  with  much  to  do. 13. 

Titus  was  expected  by  Paul  from  Cor- 
inth to  bring  news  from  the  Church 
there  after  their  receipt  of  Paul's  first 
epistle.     See  chaps,  vii.  and  viii.     Of 

them,  i.  e.,  the  people  of  Troas. 14. 

Paul  here  breaks  out  in  thankfulness  for 
the  privilege  of  his  office,  and  does  not 
come  back  to  the  subject  of  meeting  Ti- 
tus  till   chap.  vii.   5. 17.  Corrupt. 

The  word  refers  to  the  adulteration  of 
things  sold,  in  order  that  the  salesman 
may  make  a  fraudulent  profit. — The  ar- 
gument of  this  chapter  is  thus :  "I  did 


II.  CORINTHIANS. 


373 


in  the  sight  of  God  speak  we  in 
Christ. 


D 


CHAPTER  III. 

O  we  begin  again  to  commend 
ourselves  ?  or  need  we,  as 
some  others,  epistles  of  commenda- 
tion to  you,  or  letters  of  commen- 
dation from  you  ? 

2  Ye  are  our  epistle  written  in 
our  hearts,  known  and  read  of  all 
men : 

3  Forasmuch  as  ye  are  manifest- 
ly declared  to  be  the  epistle  of  | 
Christ  ministered  by  us,  written  j 
not  with  ink,  but  with  the  Spirit  i 
of  the  living  God ;  not  in  tables  of 
stone,  but  in  fleshly  tables  of  the 
heart. 

4  And  such  trust  have  we 
through  .Christ  to  God-ward  : 

not  wish  to  come  grieving  among  you, 
and  so  I  wrote  to  you  instead.  You  did 
rightly  in  obeying  that  letter  by  punish- 
ing the  guilty  member,  and  now  I  write 
again,  asking  you  to  forgive  him.  I  lov- 
ed you  so  greatly  that  after  sending  my 
first  letter,  I  was  very  anxious  to  hear 
from  you  through  Titus,  and  hurried 
from  Troas,  where  I  otherwise  would 
have  stayed,  in  order  to  meet  Titus  and 
get  earlier  news  from  you.  Blessed  be 
God  for  our  great  privilege  as  his  am- 
bassadors ! " 

III. — 1.  This  verse  should  strictly 
read,  "Do  we  begin  again  to  commend 
ourselves  ?  Xo  !  we  have  no  need  to 
do  so,  unless  we  need  epistles  of  com- 
mendation, &c."      Our  English  version 

gives  the  sense  sufficiently  well. 2. 

In  our  hearts.  Hence  the  conduct  of 
the  Corinthian  Church  was  not  (as  most 
commentators  think)  the  subject  of  "  the 
epistle,"  but  rather  Paul's  love  for  that 
Church.  This  love,  recorded  on  Paul's 
heart  and  seen  by  the  whole  Church  of 
Christ  in  his  whole  life  and  activity,  was 
Paul's   letter 


of    commendation.  - 


-3. 


Epistle  of  Christ  ministered  by  us,  i.  e., 
an  epistle  whose   author  is  Christ,. and 


5  Not  that  we  are  sufficient  of 
ourselves  to  think  any  thing  as  of 
ourselves;  but  our  sufficiency  is 
of  God ; 

6  Who  also  hath  made  us  able 
ministers  of  the  new  testament; 
not  of  the  letter,  but  of  the  spirit : 
for  the  letter  killeth,  but  the  spirit 
giveth  life. 

7  But  if  the  ministration  of 
death,  written  and  engraven  in 
stones,  was  glorious,  so  that  the 
children  of  Israel  could  not  stead- 
fastly behold  the  face  of  Moses  for 
the  glory  of  his  countenance ; 
which  glory  was  to  be  done  away; 

8  How  shall  not  the  ministra- 
tion of  the  spirit  be  rather  glori- 
ous ? 

9  For  if  the  ministration  of 
condemnation  be  glory,  much  more 

which  is  borne  around  by  me  as  by  a 
servant.  Perhaps  allusion  is  had  to 
something  corresponding  to  our  "  recom- 
mendation" (vulg.  "character")  given 
to  servants.     Of  the  heart,  i.  e.,  Paul's 

heart.      See   ver.    2. 4.   And  such 

trust  as  this  (regarding  my  hearty  love 
to  you  being  my  letter  of  recommenda- 
tion to  all  Christians)  have  I,  looking  to 

God,  through  Christ,  as  its  author. 

5.  The  force  of  the  difference  in  the 
Greek  prepositions  is  lost  in  our  version. 
The  meaning  is  this:  "  Not  that  we  are 
fit  to  plan  anything  from  ourselves  as  if 
it  were  originally  out  of  ourselves,  but 

our  fitness  is  out  of  God." 6.  "  Who 

has  also  fitted  us  to  be  servants  of  the 
new  covenant."  The  covenant  of  the 
letter  =  the  Mosaic  covenant.  The  cov- 
enant of  the  spirit  =  the  Christian  cov- 
enant.  7.    "  But   if  the   service   of 

death  by  the  letter,  engraven  in  stones, 

came  in  glory,  &c." 8.  Ministration. 

-9.  "  For  if  the  service 


Or  "  service." 


which  exhibits  our  condemnation  be 
glory,  much  more  doth  the  service  which 
exhibits  our  way  of  righteousness  and 
salvation  exceed  in  glory."  The  law 
came  to  make  more  evident  our  sin.    In 


374 


II.  CORINTHIANS. 


doth  the  ministration  of  right- 
eousness exceed  in  glory. 

10  For  even  that  which  was 
made  glorious  had  no  glory  in  this 
respect,  by  reason  of  the  glory 
that  excelleth. 

11  For  if  that  which  is  done 
away  was  glorious,  much  more 
that  which  remaineth  is  glorious. 

12  Seeing  then  that  we  have 
such  hope,  we  use  great  plainness 
of  speech  : 

13  And  not  as  Moses,  which 
put  a  vail  over  his  face,  that  the 
children  of  Israel  could  not  stead- 
fastly look  to  the  end  of  that  which 
is  abolished  : 

14  But  their  minds  were  blind- 

this  sense  it  was  a  service  of  condemna- 
tion. The  gospel  came  to  show  us  a 
righteousness  to  be  imputed  to  us  by 
faith.     In  this  sense  it  was  a  service  of 

righteousness. 10.    "  For   also   that 

which  was  made  glorious  (i.  e.,  the  Mo- 
saic dispensation)  was  not  made  glorious 
in  this  respect,  to  wit,  in  comparison 
with  the  excelling  glory  of  the  Christian 

dispensation." 11.  That  which  is  done 

away.  Rather,  "  that  which  was  to  be 
done  away."  Literally,  "that  which  is 
being  done  away  * — a  present  with  fu- 
ture meaning.  TJiat  which  remaineth. 
Rather,  "that  which  is  abiding."  The 
two  phrases  translated  alike  "glorious" 
in  this  verse  are  strictly  "  through 
glory"  and  "in  glory."  The  latter  is 
the  stronger  phrase.  The  Mosaic  dis- 
pensation had  its  exercise  "  through 
glory"  or  "with  glory,"  but  the  Chris- 
tian dispensation  exists  "  in  glory." 

12.  Such  hope  of  the  permanent  glory 

of  the  gospel  dispensation. 13.  And 

we  do  not  put  a  veil  over  our  doctrine, 
as  Moses  put  a  veil  over  his  face.  Of 
that  which  is  abolished.  Rather,  "of 
that  which  was  to  be  done  away  ; "  as 
in  ver.  11.  It  refers  to  the  Mosaic  dis- 
pensation. The  veil  on  Moses'  face  was 
to  prevent  the  glory  of  his  countenance 
from  dazzling  the  people.     The  apostle 


ed :  for  until  this  day  remaineth 
the  same  vail  untaken  away  in  the 
reading  •  of  the  old  testament ; 
which  vail  is  done  away  in  Christ. 

15  But  even  unto  this  day, 
when  Moses  is  read,  the  vail  is 
upon  their  heart. 

16  Nevertheless,  when  it  shall 
turn  to  the  Lord,  the  vail  shall  be 
taken  away. 

17  Now  the  Lord  is  that  Spirit: 
and  where  the  Spirit  of  the  Lord 
is j  there  is  liberty. 

18  But  we  all,  with  open  face 
beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord. 

here  shows  it  was  typical  of  the  veil 
which  separated  between  the  hearts  and 
minds  of  the  Jews  and  the  doctrine  of 
Moses,  which  they  did  not  spiritually  un- 
derstand.  16.  "  But  when  he  (Moses) 

turns  unto  the  Lord  (i.  e.,  the  people 
with  whom  the  Lord  spiritually  dwells), 
the  veil  is  taken  away."  This  refers  to 
the  removal  of  the  veil  of  Moses  when 
he  entered  into  the  Lord's  presence 
(Exod.  xxxiv.  34).     The  Lord's  people 

see  Moses  without  a  veil. 17.  "Now 

the  Li>rd  (with  whom  the  Lord's  people 
are  united)  is  the  Spirit  (in  contradis- 
tinction to  the  letter  in  ver.  6)."  Our 
translators  have  spoiled  the  sense  and 
connection  by  putting  "  that "  for  "  the." 
"  Liberty  "  from  the  bondage  of  exter- 
nals, everything  being  known  and  appre- 
ciated spiritually. 18.  Open.    Rather 

"  unveiled."     A  glass,  i.  e.,  "  a  mirror." 

The  argument  of  this  chapter  is  thus : 

"  I  do  not  commend  myself  as  needing 
to  be  introduced  to  you  or  to  other  Chris- 
tians. My  love  for  you  and  the  Churches 
is  my  recommendation.  I  boast  of  no- 
thing in  myself,  but  God  has  given  me 
the  privilege  of  labouring  in  the  gospel 
dispensation,  which  contrasts  remarkably 
with  the  Mosaic  dispensation  in  regard 
to  the  greater  clearness  and  light  of  the 
former." 


II.  CORINTHIANS. 


375 


CHAPTER  IV. 

THEREFORE,  seeing  we  have 
this  ministry,  as  we  have  re- 
ceived mercy,  we  faint  not ; 

2  But  have  renounced  the  hid- 
den things  of  dishonesty,  not  walk- 
ing in  craftiness,  nor  handling  the 
word  of  God  deceitfully ;  but,  by 
manifestation  of  the  truth,  com- 
mending ourselves  to  every  man's 
conscience  in  the  sight  of  God. 

3  But  if  our  gospel  be  hid,  it  is 
hid  to  them  that  are  lost : 

4  In  whom  the  god  of  this 
world  hath  blinded  the  minds  of 
them  which  believe  not,  lest  the 
light  of  the  glorious  gospel  of 
Christ,  who  is  the  image  of  God, 
should  shine  unto  them. 

5  For  we  preach  not  ourselves, 
but  Christ  Jesus  the  Lord ;  and 
ourselves  your  servants  for  Jesus' 
sake. 

6  For  God,  who  commanded 
the  light  to  shine  out  of  dark- 
ness, hath  sinned  in  our  hearts,  to 
give  the  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Je- 
sus Christ. 

7  But  we  have  this  treasure  in 

IV. — 1.  Tlierefore,  i.  e.,  because  of 
the  exceeding  excellence  of  the  gospel 
dispensation.  See  last  verse  of  pre- 
ceding chapter,  compared  with  ver.  13. 
This  ministry  of  the  gospel  dispensa- 
tion.  2.  The  hidden  things  of  dis- 
honesty. Literally,  "the  hidden  things 
of  shame,"  i.  e.,  such  things  as,  through 
shame  of  their  sinfulness,  we  would  hide 
from  public  gaze.      Conscience.    Rather 

"  consciousness." 3.  To  them  that  are 

lost.  Comp.  chap.  ii.  15,  16,  and  comp. 
ver.  17  of  that  chapter  with  the  2d  verse 

of  this. 4.  In  whom  the  god  of  this 

world  hath  blinded  the  minds  of  them 
which  believe  not.  A  form  for  "  in 
whom  unbelieving  the  god  of  this  world 

hath   blinded    the    minds." 6.    T/te 

knowledge  of  the  glory  of  God.      Or, 


earthen  vessels,  that  the  excellen- 
cy of  the  power  may  be  of  God, 
and  not  of  us. 

8  We  are  troubled  on  every 
side,  yet  not  distressed ;  we  are 
perplexed,  but  not  in  despair ; 

9  Persecuted,  but  not  forsaken ; 
cast  down,  but  not  destroyed  ; 

10  Always  bearing  about  in  the 
body  the  dying  of  the  Lord  Jesus, 
that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  body. 

11  For  we  which  live  are  al- 
way  delivered  unto  death  for  Je- 
sus' sake,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our 
mortal  flesh. 

12  So  then  death  worketh  in 
us,  but  life  in  you. 

13  We  having  the  same  spirit 
of  faith,  according  as  it  is  written, 
I  believed,  and  therefore  have  I 
spoken  ;  we  also  believe,  and 
therefore  speak; 

14  Knowing  that  he  which  rais- 
ed up  the  Lord  Jesus  shall  raise 
up  us  also  by  Jesus,  and  shall 
present  us  with  you. 

15  For  all  things  are  for  your 
sakes,   that   the    abundant   grace 

"  the  glorious  knowledge  of  God."  The 
same  style  of  expression  as  "  the  glo- 
rious gospel  of   Christ"  in  ver.  4. 

8.  Distressed.  Literally,  "  brought  into 
straits."  Perplexed,  but  not  in  despair. 
Strictly,  "  perplexed,  but  not  utterly 
perplexed." 10.  Paul's  sufferings  re- 
minded him  of  Christ's  sufferings,  and 
that  thought  made  him  more  earnest  in 
copying  Christ's  life.  Moreover,  as  Paul 
suffered  for  Christ's  sake,  so  he  knew 
Christ  would  at  last  by  the  power  of  the 
resurrection  raise  to  glory  his  suffer- 
ing body. 11.  Always,  i.  e.,  "con- 
tinually."  12.  But  life  in  yon.    The 


life  of  Jesus  seen  in  us  benefits  you. 
13.  We  having.     Rather  "  and  having." 

Psalm  cxvi.   10. 15.    "For  all  my 

sufferings  and  deliverances  are  for  your 


376 


II.  CORINTHIANS. 


might  through  the  thanksgiving  of 
many  redound  to  the  glory  of  God. 

16  For  which  cause  we  faint 
not ;  but  though  our  outward  man 
perish,  yet  the  inward  man  is  re- 
newed day  by  day. 

17  For  our  light  affliction, 
which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory ; 

18  While  we  look  not  at  the 
things  which  are  seen,  but  at  the 
things  which  are  not  seen  :  for  the 
things  which  are  seen  are  tem- 
poral;  but  the  things  which  are 
not  seen  are  eternal. 

CHAPTER  V. 

FOE,  we  know  that,  if  our  earth- 
ly house  of  this  tabernacle 
were  dissolved,  we  have  a  building 
of  God,  a  house  not  made  with 
hands,  eternal  in  the  heavens. 

2  For  in  this  we  groan,  earnest- 
ly desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven  : 

3  If  so  be  that  being  clothed 
we  shall  not  be  found  naked. 

Bakes,  that  the  abounding  grace  to  me 
may  redound  through  the  thanksgiving 
of  many  (i.  e.,  you)  to  the  glory  of  God." 

Comp.  chap.  i.  11. 16.  We  faint  not. 

A  resumption  from  ver.  1. 17.  Far 

more  exceeding.  Literally,  "  by  excess 
unto  excess." — The  argument  of  this 
chapter  is  thus:  "In  the  conduct  of 
this  ministry  I  am  plain  and  undisguised 
in  my  speech,  preaching  Christ  and  not 
mj'self ;  for  though  commissioned  to  bear 
the  truth,  I  am  myself  weak  and  suffer- 
ing, yet  sustained  by  God  through  all, 
imitating  Christ  both  in  his  sufferings 
and  his  work,  knowing,  while  suffering, 
that  the  resurrection  of  glory  awaits  us. 
as  it  awaited  him." 

V. — 1.    Our  earthly   house   of  this 
tabernacle.     Rather  "  our  earthly  tent- 


4  For  we  that  are  in  this  taber- 
nacle do  groan,  being  burdened : 
not  for  that  we  would  be  uncloth- 
ed, but  clothed  upon,  that  mor- 
tality might  be  swallowed  up  of 
life. 

5  Now  he  that  hath  wrought  us 
for  the  selfsame  thing  is  God,  who 
also  hath  given  unto  us  the  earnest 
of  the  Spirit. 

6  Therefore  we  are  always  con- 
fident, knowing  that,  whilst  we 
are  at  home  in  the  body,  we  are 
absent  from  the  Lord  : 

7  (For  we  walk  by  faith,  not  by 
sight :) 

8  We  are  confident,  I  say,  and 
willinc;  rather  to  be  absent  from 
the  body,  and  to  be  present  with 
the  Lord. 

9  Wherefore  we  labour,  that, 
whether  present  or  absent,  we  may 
be  accepted  of  him. 

10  For  we  must  all  appear  be- 
fore the  judgment  seat  of  Christ; 
that  every  one  may  receive  the 
things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be 
good  or  bad. 

house."    A  building,  or  "a  structure," 

in  contrast  with  a  tent. 2.    To   be 

clothed  upon.  Or,  "to  be  new  clothed." 
The  heavenly  house  is  regarded  as  a 
garment,  it  so  closely  belongs  to  us. 

3.    If   so   be   that,    &c.      Rather, 

"  Since  also  being  clothed  therewith  we 
shall  not  be  found  naked,"  although  the 

old  eai'thly  body  be  gone. 4.  Clothed 

upon,  or  "new  clothed."  Mortality, 
or  "  our  mortal  part." 5.  The  earn- 
est, i.  e.,  the  pledge. 8.  To  be  present. 

Or,  "to  be  at  home  ;"  the  same  phrase 

as  in   ver.   G. 9.    Wherefore,   i.   e., 

because  of  our  expected  perfect  union 

with  Christ. 10.  That  everyone  may 

receive  the  things  done  in  his  body. 
Rather,  "that  every  one  may  receive 
that  which  belongs  to  him  from  the 


H.  CORINTHIANS. 


377 


11  Knowing  therefore  the  ter- 
ror of  the  Lord,  we  persuade  men ; 
but  we  are  made  manifest  unto 
God ;  and  I  trust  also  are  made 
manifest  in  your  consciences. 

12  For  we  commend  not  our- 
selves again  unto  you,  but  give 
you  occasion  to  glory  on  our  be- 
half, that  ye  may  have  somewhat 
to  answer  them  which  glory  in  ap- 
pearance, and  not  in  heart. 

13  For  whether  we  be  beside 
ourselves,  it  is  to  God :  or  whether 
we  be  sober,  it  is  for  your  cause. 

14  For  the  love  of  Christ  con- 
straineth  us;  because  we  thus 
judge,  that  if  one  died  for  all,  then 
were  all  dead : 

15  And  that  he  died  for  all, 
that  they  which  live  should  not 
henceforth  live  unto  themselves, 
but  unto  him  which  died  for  them, 
and  rose  again. 

16  Wherefore  henceforth  know 
we  no  man  after  the  flesh  :  yea, 
though  we  have  known  Christ  af- 

body  (i.  e.,  from  his  bodily  life)." 

11.  TJie  terror  of  the  Lord.  Rather 
uthe  fear  of  the  Lord,"  i.  e.,  true  reli- 
gion. Comp.  Acts  ix.  31.  But  we  are 
made  manifest  unto  God.  Or,  "  and  we 
are  seen  in  our  true  light  (as  God's  am- 
bassadors) by  God."  "  And  I  trust  are 
also  seen  in  our  true  light  by  you." 
Consciences,  or  rather  "consciousness." 

12.     We   commend    not    ourselves 

again.  Referring  to  chap.  iii.  1.  Ap- 
pearance,    or    "countenance." 13. 

Wlicther  we  be  beside  ourselves.  Or,  "if 
we  be  in  ecstasy."     See  chap.  xii.  1-4. 

Whether  ice  be  sober.  This  is  the  oppo- 
site condition  to  the  former.  The  apostle, 
perhaps,  refers  here  to  charges  brought 
against  him  that  he  was  an  enthusiast. 
He  declares  that  his  enthusiasm  has 
never  been  a  dreamy  illusion,  but  genu- 
ine spiritual  elevations  in  communion 
with  God.    And  when  he  was  out  of 


ter  the  flesh,  yet  now  henceforth 
know  we  him  no  more. 

17  Therefore  if  any  man  he  in 
Christ,  he  is  a  new  creature  :  old 
things  are  passed  away ;  behold, 
all  things  are  become  new. 

18  And  all  things  are  of  God, 
who  hath  reconciled  us  to  himself 
by  Jesus  Christ,  and  hath  given 
to  us  the  ministry  of  reconcilia- 
tion ; 

19  To  wit,  that  God  was  in 
Christ,  reconciling  the  world  unto 
himself,  not  imputing  their  tres- 
passes unto  them  ;  and  hath  com- 
mitted unto  us  the  word  of  recon- 
ciliation. 

20  Now  then  we  are  ambassa- 
dors for  Christ,  as  though  God  did 
beseech  you  by  us  :  we  pray  you 
in  Christ's  stead,  be  ye  reconciled 
to  God. 

21  For  he  hath  made  him  to  he 
sin  for  us,  who  knew  no  sin  ;  that 
we  might  be  made  the  righteous- 
ness of  God  in  him. 

these  states,  he  devoted  himself  to  the 

practical  duties  of  his  great  work. 

14.  Then  were  all  dead.    Rather  "then 

are  all  dead." 16.  Know  xce  no  man 

after  the  flesh,  i.  e.,  know  we  nr  man 
according  to  the  contracted  views  of  a 
low  unregenerate  nature.  Paul  so  knew 
Christ  when  he  first  saw  him  on  the  way 
to  Damascus.  Afterward  he  knew  him 
spiritually  in  his  life  of  consecration. 

19.  To  wit,  that.     Or  "how  that." 

21.  Made  him  to  be  sin,  i.  e.,  made 

him  to  be  the  victim  of  imputed  sin. 
He  bore  our  sins. — The  argument  of  this  ■ 
chapter  is  thus:  "I  thus,  knowing  my 
future  glory,  am  desirous  of  going  to 
its  fruition,  and  all  my  object  here  is  to 
please  my  Lord  with  whom  I  am  to  be 
glorified.  I  am  wholly  consecrated  to 
him  by  a  spiritual  union,  and  live  on 
this  earth  as  his  ambassador,  begging 
men  to  receive  his  salvation." 


378 


II.  CORINTHIANS. 


CHAPTER  VI. 

WE  then,  as  workers  together 
with  him,  beseech  you  also 
that  ye  receive  not  the  grace  of 
God  in  vain. 

2  (For  he  saith,  I  have  heard 
thee  in  a  time  accepted,  and  in 
the  day  of  salvation  have  I  suc- 
coured thee :  behold,  now  is  the 
accepted  time  ;  behold,  now  is  the 
day  of  salvation.) 

3  Giving  no  offence  in  any 
thing,  that  the  ministry  be  not 
blamed  : 

4  But  in  all  things  approving 
ourselves  as  the  ministers  of  God, 
in  much  patience,  in  afflictions,  in 
necessities,  in  distresses, 

5  In  stripes,  in  imprisonments, 
in  tumults,  in  labours,  in  watch- 
ings,  in  fastings ; 

6  By  pureness,  by  knowledge, 
by  longsuifering,  by  kindness,  by 
the  Holy  Ghost,  by  love  unfeigned, 

7  By  the  word  of  truth,  by  the 
power  of  God,  by  the  armour  of 
righteousness  on  the  right  hand 
and  on  the  left, 

8  By  honour  and  dishonour,  by 

VI. — 2.  Isaiah  xlix.  8.  The  quota- 
tion ends  at  "behold."  The  "accepted" 
or  "acceptable  time,"  and  the  "day  of 
salvation,"  is  evidently  the  time  and  day 
of  the  new  Christian  dispensation.  The 
latter  "  accepted "  might  be  more  pro- 
perly rendered  "  peculiarly  accepted." 
It  is  an  intenser  form  of  the  former. 

3.  Offence,  i.e.,  "stumbling-block" 

or    "cause   of  falling." 7.    By  the 

armour.    Better  "  Through  the  armour." 

3.   By  .  .  .  by.      Better    "  through 

...through."     Omit  the  "yet."     The 
apostle  shows  the  different  ways  in  which 

he  was  received. 9.  Omit  the  "  yet." 

See  preceding  note. 10.   Here  the 

"yet"  is  right. 12.   In  your  own 


evil  report  and  good  report :  as 
deceivers,  and  yet  true  ; 

9  As  unknown,  and  yet  well 
known ;  as  dying,  and,  behold,  we 
live  ;  as  chastened,  and  not  killed ; 

10  As  sorrowful,  yet  alway  re- 
joicing ;  as  poor,  yet  making  many 
rich ;  as  having  nothing,  and  yet 
possessing  all  things. 

11  0  ye  Corinthians,  our  mouth 
is  open  unto  you,  our  heart  is  en- 
larged. 

12  Ye  are  not  straitened  in  us, 
but  ye  are  straitened  in  your  own 
bowels. 

13  Now  for  a  recompense  in 
the  same,  (I  speak  as  unto  my 
children,)  be  ye  also  enlarged. 

14  Be  ye  not  unequally  yoked 
together  with  unbelievers :  for 
what  fellowship  hath  righteousness 
with  unrighteousness?  and  what 
communion  hath  light  with  dark- 
ness ? 

15  And  what  concord  hath 
Christ  with  Belial  ?  or  what  part 
hath  he  that  believeth  with  an  in- 
fidel? 

16  And  what  agreement  hath 
the  temple  of  God  with  idols  ?  for 


bowels,  i.  e.,  "in  your  own  affections." 
Their  want  of  Christian  love  was  the 

cause  of  their  distress. 13.  Now  for 

a  recompense  in  the  same,  &c.  Rather, 
"  But  be  ye  also  enlarged  (I  speak  as  to 
children)  with  the  return  of  the  same 
affection"  which  I  have  to  you.  Chris- 
tian love  would  enlarge  their  hearts  and 
relieve  their  distress  or  straitened  con- 
dition,   which   was    selfishness   and    its 

fruits. 14.  Unequally.    The  allusion 

is  to  yoking  two  animals  of  different 
kinds  together.    Unrighteousness.  Better 

"  iniquity." 1 5.  Belial  is  the  Hebrew 

for  "wickedness,"  and  is  probably  used 
as  a  generic  name  for  heathen  idols.  It 
literally  means  "no  use."  Comp.  1  Cor. 


II.  CORINTHIANS. 


379 


ye  are   the  temple  of  the  living  ! 
God ;  as   God  hath   said,  I  will 
dwell  in  them,  and  walk  in  them  ; 
and  I  will  be  their  God,  and  they 
ghall  be  my  people. 

17  Wherefore  come  out  from 
among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the 
unclean  thing ;  and  I  will  receive 

you, 

18  And  will  be  a  Father  unto 
you,  and  }Te  shall  be  my  sons  and 
daughters,  saith  the  Lord  Al- 
mighty. 

CHAPTER  VII. 

TAYING  therefore  these  prom- 
1  ises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthi- 
ness  of  the  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God. 

2  Receive  us;  we  have  wrong- 
ed no  man,  we  have  corrupted  no 
man,  we  have  defrauded  no  man. 

3  I  speak  not  this  to  condemn 
you :  for  I  have  said  before,  that 
ye  are  in  our  hearts  to  die  and 
live  with  you. 

4  Great    is    my    boldness     of 

viii.  4,  "  an  idol  is  nothing  in  the  world." 

Also  compare  1  Sam.  xxv.  25. 16. 

Lev.  xxvi.  11,  12. 17.  Isaiah  lii.  11, 

— 18,    Jer.    xxxi.    1-9,    33;     2 


12.— 

Sam.  vii.  14. — The  argument  of  this 
chapter  is  thus:  "In  the  conduct  of 
my  ministry,  I  seek  to  avoid  giving  you 
any  occasion  to  stumble,  and  in  this 
endure  many  and  great  trials,  meeting 
■with  opposite  experiences  and  filled  with 
conflicting  emotions.  Return  my  love 
for  you  and  thus  support  your  Christian 
character,  avoiding,  according  to  God's 
word,  the  contamination  arising  from 
intimate  association  with  unbelievers  and 
idolaters." 

VII. — 1 .  TJiese  promises,  as  given  in 
chap.  vi.  16-18. 2.  Receive  us  into 


speech  toward  you,  great  is  my 
glorying  of  you  :  I  am  filled  with 
comfort,  I  am  exceeding  joyful  in 
all  our  tribulation. 

5  For,  when  we  were  come  into 
Macedonia,  our  flesh  had  no  rest, 
but  we  were  troubled  on  every 
side ;  without  were  fightings,  with- 
in were  fears. 

6  Nevertheless  God,  that  com- 
forteth  those  that  are  cast  down, 
comforted  us  by  the  coming  of 
Titus ; 

7  x\nd  not  by  his 'coming  only, 
but  by  the  consolation  wherewith 
he  was  comforted  in  you,  when  he 
told  us  your  earnest  desire,  your 
mourning,  your  fervent  mind  to- 
ward me ;  so  that  I  rejoiced  the 
more. 

8  For  though  I  made  you  sorry 
with  a  letter,  I  do  not  repent, 
though  I  did  repent :  for  I  per- 
ceive that  the  same  epistle  hath 
made  }*ou  sorry,  though  it  were  but 
for  a  season. 

9  Now  I  rejoice,  not  that  ye 
were  made  sorry,  but  that  ye  sor- 
rowed to  repentance  :  for  ye  were 
made  sorry  after  a  godly  manner, 

your  affections.  Wronged . . .  defrauded, 
i.  e.,  injured  by  infliction  or  abstraction. 

3.  To  die  and  live  with  you.     Lit. 

"  to  the  co-dying  and  co-living." 4. 

I  have  a  right  to  speak  plainly,  as  I  so 

rejoice  in  you. 6.    Titus  had  been 

sent  by  Paul  to  Corinth  to  see  and  report 
regarding    the    reception   of    his    first 

epistle.     See  chap.  ii.   13. 8.    With 

a  letter.  Eather  "  by  my  letter,"  viz., 
the  first  epistle.  Epistle.  Rather 
"  letter."  Paul  had  felt  somewhat  sorry 
that  he  had  sent  the  first  epistle ;  yet 
his  sorrow  was  at  an  end  when  he  saw 
the  good  result.  His  sorrow  could  not 
have  amounted  to  regret  that  he  had  sent 
it,  but  was  only  grief  regarding  a  matter 
he  would  not  have  altered. 9.  Sor- 


380 


II.  CORINTHIANS. 


that  ye  might  receive  damage  by 
us  in  nothing. 

10  For  godly  sorrow  worketh 
repentance  to  salvation  not  to  be 
repented  of:  but  the  sorrow  of 
the  world  worketh  death. 

11  For  behold  this  selfsame 
thing,  that  ye  sorrowed  after  a 
godly  sort,  what  carefulness  it 
wrought  in  you,  yea,  what  clear- 
ing of  yourselves,  yea,  what  indig- 
nation, yea,  what  fear,  yea,  what 
vehement  desire,  yea,  what  zeal, 
yea,  what  revenge  !  In  all  things 
ye  have  approved  yourselves  to  be 
clear  in  this  matter. 

12  Wherefore,  though  I  wrote 
unto  you,  /  did  it  not  for  his  cause 
that  had  done  the  wrong,  nor  for 
his  cause  that  suffered  wrong, 
but  that  our  care  for  you  in  the 
sight  of  God  might  appear  unto 
you. 

13  Therefore  we  were  comfort- 
ed in  your  comfort :  yea,  and  ex- 
ceedingly the  more  joyed  we  for 
the  joy  of  Titus,  because  his  spirit 
was  refreshed  by  you  all. 

14  For  if  I  have  boasted  any 
thing  to  him  of  you,  I  am  not 
ashamed ;  but  as  we  spake  all 
things  to  you  in  truth,  even  so  our 

rowed.     Rather    "were    made    sorry." 

Same  word  as  before  and  after. 11. 

"For  behold  this  very  fact  of  being 
made  sorry  after  a  godly  manner." 
Carefulness,  i.  e.,  diligence.  Revenge. 
Rather  u  punishment,"  i.  e.,  of  the  guilty 

man. 12.  Might  appear  as  properly 

exercised  unto  you.  While  Paul  wished 
their  welfare,  he  above  all  wished  to 
perform  his  duty  and  to  have  them  see 
him  in  such  performance. — The  argu- 
ment of  this  chapter  is  thus:  "Love 
me,  for  I  love  you,  and  therefore  have 
spoken  plainly,  for  I  rejoice  in  you  even 
in  the  midst  of  trials.     Especially  does 


boasting,  which  I  made  before  Ti- 
tus, is  found  a  truth. 

15  And  his  inward  affection  is 
more  abundant  toward  you,  whilst 
he  remembereth  the  obedience  of 
you  all,  how  with  fear  and  trem- 
bling ye  received  him. 

10  I  rejoice  therefore  that  I 
have  confidence  in  you  in  all 
things. 

CHAPTER  VIII. 

MOREOVER,  brethren,  we  do 
you  to  wit  of  the  grace  of 
God  bestowed  on  the  churches  of 
Macedonia ; 

2  How  that  in  a  great  trial  of 
affliction,  the  abundance  of  their 
joy  and  their  deep  poverty  abound- 
ed unto  the  riches  of  their  liber- 
ality. 

3  For  to  their  power,  I  bear  re- 
cord, yea,  and  beyond  their  power 
they  were  willing  of  themselves  ; 

4  Praying  us  with  much  en- 
treaty that  we  would  receive  the 
gift,  and  taJce  upon  us  the  fellowship 
of  the  ministering  to  the  saints. 

5  And  this  they  did,  not  as  we 
hoped,  but  first  gave  their  own 
selves  to  the  Lord,  and  unto  us 
by  the  will  of  God. 

your  treatment  of  my  first  letter  give 
me  joy,  answering  to  my  expectations, 
inspiring  me  with  confidence  and  com- 
fort, in  which  Titus  shares." 

VIII. — 1 .  We  do  7/oti  to  wit.  Rather, 
"  we  certify  you." 2.  Notwithstand- 
ing their  great  affliction,  their  joy  in 
the    gospel    made   them,   though  very 

poor,  profuse  in  their  liberality. 3. 

Willing  of  themselves,  i.  e.,  spontane- 
ously ready. 4.  Tlte  gift  of  money 

collected  by  the  Churches  of  Macedonia, 
to  be  carried  by  Paul  to  the  poor 
Christians  of  Judea.  See  Acts  xxiv.  17. 
5.  Hoped.      Rather   (according   to 


II.  CORINTHIANS. 


381 


6  Insomuch  that  we  desired 
Titus,  that  as  he  had  begun,  so  he 
would  also  finish  in  you  the  same 
grace  also. 

7  Therefore,  as  ye  abound  in 
every  thing,  in  faith,  and  utterance, 
and  knowledge,  and  in  all  dili- 
gence, and  in  your  love  to  us,  see 
that  ye  abound  in  this  grace  also. 

8  I  speak  not  by  command- 
ment, but  by  occasion  of  the  for- 
wardness of  others,  and  to  prove 
the  sincerity  of  your  love. 

9  For  3re  know  the  grace  of  our 
Lord  Jesus  Christ,  that,  though 
he  was  rich,  yet  for  your  sakes  he 
became  poor,  that  ye  through  his 
poverty  might  be  rich. 

10  And  herein  I  give  my  ad- 
vice :  for  this  is  expedient  for 
you,  who  have  begun  before,  not 
only  to  do,  but  also  to  be  forward 
a  year  ago. 

11  Now  therefore  perform  the 
doing  of  it ;  that  as  there  was  a 
readiness  to  will,  so  there  may  he  a 
performance  also  out  of  that  which 
ye  have. 

12  For  if  there  be  first  a  will- 
ing mind,  it  is  accepted  according 
to  that  a  man  hath,  and  not  ac- 
cording to  that  he  hath  not. 

the  change  which  has  taken  place  "with 

the  English  word)  u  anticipated." 6. 

Titus  had  collected  the  gifts  from  the 
Macedonian  Churches  probably  when  on 
his  way  back  from  Corinth  to  Paul  at 
Ephesus.  Paul,  however,  meets  him  in 
Macedonia,  and  sends  him  again  to 
Corinth  with  this  second  epistle,  and 
with  instructions  to  collect  gifts  from 
the  Corinthian  Church  likewise.  The 
same  grace  of  giving  practically  exhib- 
ited.  8.  By  way  of  commandment. 

■ 1 2.  If  there  be  first  a  willing  mind. 

Rather,  "  if  this  willingness  of  mind  be 
operative." 15.  Ex.  xvi.  18. 16. 


13  For  /  mean  not  that  other 
men  be  eased,  and  ye  burdened  : 

14  But  by  an  equality,  that 
now  at  this  time  your  abundance 
may  le  a  supply  for  their  want, 
that  their  abundance  also  may  be 
a  supply  for  your  want ;  that  there 
may  be  equality  : 

•15  As  it  is  written,  He  that 
had  gathered  much  had  nothing 
over;  and  he  that  had  gathered 
little  had  no  lack. 

16  But  thanks  be  to  God,  which 
put  the  same  earnest  care  into  the 
heart  of  Titus  for  3tou. 

17  For  indeed  he  accepted  the 
exhortation ;  but  being  more  for- 
ward, of  his  own  accord  he  went 
unto  you. 

18  And  we  have  sent  with  him 
the  brother,  whose  praise  is  in  the 
gospel  throughout  all  the  church- 
es ; 

19  And  not  that  only,  but  who 
was  also  chosen  of  the  churches  to 
travel  with  us  with  this  grace, 
which  is  administered  by  us  to  the 
glory  of  the  same  Lord,  and  dec- 
laration of  your  ready  mind  : 

20  Avoiding  this,  that  no  man 
should  blame  us  in  this  abundance 
which  is  administered  by  us : 

But.    Rather  "  and."     The  same  earnest 

care  which  I  had. 17.  Exhortation, 

or  "request."     See  ver.  6. 18.  The 

brother.  This  is  generally  supposed  to 
be  Luke.  In  the  gospel,  i.  e.,  in  mak- 
ing   known   the    gospel. 19.    This 

grace,  or  "this  gift."  Luke  (or  who- 
ever this  brother  was)  was  chosen  to  ac- 
company Paul  with  the  collected  money 
to  Judea.       Tlxc   same   Lord.       Rather 

"the  Lord  himself." 20.  This  verse 

is  connected  with  ver.  18,  the  inter- 
mediate verse  being  parenthetic.  Avoid- 
ing. Rather  "  preparing."  Paul  desired 
to  guard  against  any  future  charge  of 


382 


II.  CORINTHIANS. 


21  Providing  for  honest  things, 
not  only  in  the  sight  of  the  Lord, 
hut  also  in  the  sight  of  men. 

22  And  we  have  sent  with 
them  our  brother,  whom  we  have 
oftentimes  proved  diligent  in  many 
things,  but  now  much  more  dili- 
gent, upon  the  great  confidence 
which  I  have  in  you. 

23  Whether  any  do  inquire  of 
Titus,  he  is  my  partner  and  fellow 
helper  concerning  you :  or  our 
brethren  he  inquired  of,  they  are 
the  messengers  of  the  churches, 
and  the  glory  of  Christ. 

24  Wherefore  shew  ye  to  them, 
and  before  the  churches,  the  proof 
of  your  love,  and  of  our  boasting 
on  your  behalf. 

CHAPTEK  IX. 

FOR  as  touching  the  minister- 
ing to  the  saints,  it  is  super- 
fluous for  me  to  write  to  you : 

2  For  I  know  the  forwardness 
of  your  mind,  for  which  I  boast  of 
you  to  them  of  Macedonia,  that 
Achaia  was  ready  a  year  ago  ;  and 
your  zeal  hath  provoked  very 
many. 

3  Yet  have  I  sent  the  brethren, 

improper  use  of  the  money  collected. 
Hence  three  brethren  were  to  collect 
the  funds  from  Corinth,  and  Paul  with 

another   to   carry   it  to  Judea. 21. 

Providing  for,  i.  e.,  "  planning  to  do." 

22.   Our  brother.     Who  this  was  is 

uncertain.  Perhaps  it  was  Timothy, 
who  shortly  after  joined  Paul  on  his  way 
to  Judea.      See   Acts  xx.   4.     /  have. 

Rather    "  he   has." 23.  Messengers, 

or    "ambassadors." 24.     "Exhibit, 

then,  before  all  the  Churches,  the  ex- 
hibition of  your  love,  and  our  boasting 
of  you  to  them." — The  argument  of  this 
chapter  is  thus:  "Macedonia  has  set 
you  a  good  example  of  liberality.    Titus 


lest  our  boasting  of  you  should  be 
in  vain  in  this  behalf ;  that,  as  I 
said,  ye  may  be  ready  : 

4  Lest  haply  if  they  of  Mace- 
donia come  with  me,  and  find  you 
unprepared,  we  (that  we  say  not, 
ye)  should  be  ashamed  in  this 
same  confident  boasting. 

5  Therefore  I  thought  it  neces- 
sary to  exhort  the  brethren,  that 
they  would  go  before  unto  you, 
and  make  up  beforehand  your 
bounty,  whereof  ye  had  notice  be- 
fore, that  the  same  might  be  ready, 
as  a  matter  of  bounty,  and  not  as 
of  covetousness. 

6  But  this  /  say,  He  which 
soweth  sparingly  shall  reap  also 
sparingly ;  and  he  which  soweth 
bountifully  shall  reap  also  bounti- 
fully. 

7  Every  man  according  as  he 
purposeth  in  his  heart,  so  let  him 
give  ;  not  grudgingly,  or  of  neces- 
sity :  for  God  loveth  a  cheerful 
giver. 

8  And  God  is  able  to  make  all 
grace  abound  toward  you ;  that 
ye,  always  having  all  sufficiency 
in  all  things,  may  abound  to  every 
good  work : 

and  two  other  brethren  will  collect  from 
you  whatever  your  love  will  prompt  you 
to  give." 

IX. — 2.  Forwardness  of  your  mind. 
Rather  "  your  readiness,"  as  in  viii.  11. 
Achaia.  The  Roman  province,  including 
the  most  of  Greece,  in  which  Corinth  was 
situated,  and  of  which  it  was  the  capital. 
Was  ready  a  year  ago.     See  chap.  viii. 

10. 3.  Should  be  in  vain,  or  "should 

be  empty."  As  I  said.  See  chap.  viii.  1 1. 

4.   Come  with,  me  to  Corinth.    Paul 

was  on  his  way  through  Macedonia  to 
Corinth,  whence  he  would  return  again 
through  Macedonia  to  Asia  Minor  and  to 
Syria. 5.    Whereof  ye  had  notice  be- 


II.  CORINTHIANS. 


383 


9  (As  it  is  written,  He  hath 
dispersed  abroad ;  he  hath  given 
to  the  poor  :  his  righteousness  re- 
maineth  for  ever. 

10  Now  he  that  ministereth 
seed  to  the  sower  both  minister 
bread  for  your  food,  and  multiply 
your  seed  sown,  and  increase  the 
fruits  of  your  righteousness  :) 

11  Being  enriched  in  every 
thing  to  all  bountifulness,  which 
causeth  through  us  thanksgiving 
to  God. 

12  For  the  administration  of 
this  service  not  only  supplieth  the 
want  of  the  saints,  but  is  abundant 
also  by  many  thanksgivings  unto 
God; 

13  While  by  the  experiment  of 
this  ministration  they  glorify  God 
for  your  professed  subjection  unto 
the  gospel  of  Christ,  and  for  your 
liberal  distribution  unto  them,  and 
unto  all  men; 

14  And  by  their  prayer  for 
you,  which    long    after   you    for 

fore.    Rather,  "  whereof  ye  gave  notice 

before." 9.    Psalm   cxii.  9. 11. 

Being  enriched.  This  is  closely  connect- 
ed with  ver.  8,  the  intermediate  verses 

being  parenthetical. 14.    "And  by 

prayer  for  you  from  those  who  long 
after  you,  because  of  the  exceeding 
grace  of  God  in  you."  Their  gift  would 
not  only  help  their  poor  brethren,  but 
tend  to  the  glory  of  God  by  making  the 
brethren  thank  God  for  the  consistent 
piety  of  the  Corinthian  Church,  and  pray 
God  earnestly  in  their  behalf,  influenced 
by  a  new  love  on  account  of  their  libe- 
rality.  15.  Thanks    be    unto  God. 

Rather,  "But  thanks  be  unto  God." 
The  contrast  is  presented  of  God's  un- 
speakably great  gift  and  our  human 
gifts.  His  unspeakable  gift,  i.  e.,  sal- 
vation through  Christ.  See  Rom.  vi. 
23. — The  argument  of  this  chapter  is 
thus:  "Let  not  my  confident  boasting 
of  your  liberality,  and  your  preparation 


j  the  exceeding   grace  of  God   in 
|  you^ 

15  Thanks  be  unto  God  for  his 
-unspeakable  gift. 

CHAPTER  X. 

\TOW  I  Paul  myself  beseech 
__i  you  by  the  meekness  and  gen- 
tleness of  Christ,  who  in  presence 
am  base  among  you,  but  being  ab- 
sent am  bold  toward  you  : 

2  But  I  beseech  you)  that  I 
may  not  be  bold  when  I  am  pres- 
ent with  that  confidence,  where- 
with I  think  to  be  bold  against 
some,  which  think  of  us  as  if  we 
walked  according  to  the  flesh. 

3  For  though  we  walk  in  the 
flesh,  we  do  not  war  after  the 
flesh : 

4  (For  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty 
through  God  to  the  pulling  down 
of  strong  holds ;) 

5  Casting  down  imaginations, 
and  every  high  thing  that  exalteth 

of  a  year  ago,  be  in  vain.  As  God  is 
liberal  to  you,  be  liberal  in  his  cause, 
for  the  good  of  his  saints  and  to  his 
glory." 

X.— 1.  Beseech.  Rather  "exhort." 
A  different  word  from  that  in  the  next 
verse,  and  the  same  as  that  in  chap.  ix. 
5.  By  the  meekness  and  gentleness  of 
Christ,  or,  "in  Christian  meekness  and 
gentleness."     Base.     Rather  "humble." 

2.  /  think  to  be  bold.     Rather,  "  I 

(now)  reckon  to  be  daring."  A  different 
word  from  that  which  is  translated  "be 
bold  "just  before.  Think,  or  "  reckon." 
Paul  hopes  that  his  bold,  authoritative 
attitude,  which  he  was  compelled  to  take 
in  regard  to  the  troublesome  members 
of  the  Corinthian  Church,  may  be  laid 
aside  before  he  arrives  at  Corinth,  by 
reason  of  their  united  docility  and  duti- 

fulness. 3.  After  the  flesh.    Rather, 

l  "  according  to  the  flesh." 4.  Carnal, 

or  "fleshly." 5.  Casting  down.  This 


384 


II.  CORINTHIANS. 


itself  against  the  knowledge  of 
God,  and  bringing  into  captivity 
every  thought  to  the  obedience  of 
Christ ; 

6  And  having  in  a  readiness  to 
revenge  all  disobedience,  when 
your  obedience  is  fulfilled. 

7  Do  ye  look  on  things  after 
the  outward  appearance  ?  If  any 
man  trust  to  himself  that  he  is 
Christ's,  let  him  of  himself  think 
this  again,  that,  as  he  is  Christ's, 
even  so  are  we  Christ's. 

8  For  though  I  should  boast 
somewhat  more  of  our  authority, 
which  the  Lord  hath  given  us  for 
edification,  and  not  for  your  de- 
struction, I  should  not  be  asham- 
ed : 

9  That  I  may  not  seem  as  if  I 
would  terrify  you  by  letters. 

10  For  his  letters,  say  they,  are 
weighty  and  powerful ;  but  his 
bodily  presence  is  weak,  and  his 
speech  contemptible. 

11  Let  such  a  one  think  this, 
that,  such  as  we  are  in  word  by 
letters  when  we  are  absent,  such 
will  ice  be  also  in  deed  when  we 
are  present. 

belongs  to  the  sentence  in  ver.  3,  thus  : 

"  we  casting  down,  &c." 6.  Having 

in  a  readiness.  Rather  "  being  ready." 
To  revenge.  Rather  u  to  punish."  When 
your  obedience  is  fulfilled,  by  carrying 
into  execution  the  punishment  which  I 

may   decree    at   any   time. 8.    For 

though  I  should  boast  .  .  .  I  should  not 
be  ashamed.     Rather,  "for  if  I  boast,  I 

shall  not  be  ashamed.''' 9.  This  and 

verse  11  should  read  together,  thus: 
"  That  I  may  not  seem  as  if  I  would 
terrify  you  by  letters,  let  such  an  one  (as 
uses  the  words  of  ver.  10)  reckon  this, 

&c." 10.  Say  they.     Rather    "says 

he,"  referring  to  a  particular  person. 


12.  I  take  this  to  be  a  question  :    "  For 
do  we  not  dare  to  make  ourselves,  &c.  ?  " 


12  For  we  dare  not  make  our- 
selves of  the  number,  or  compare 
ourselves  with  some  that  commend 
themselves :  but  they,  measuring 
themselves  by  themselves,  and 
comparing  themselves  among 
themselves,  are  not  wise. 

13  But  we  will  not  boast  of 
things  without  our  measure,  but 
according  to  the  measure  of  the 
rule  which  God  hath  distributed 
to  us,  a  measure  to  reach  even 
unto  you. 

14  For  we  stretch  not  ourselves 
beyond  our  measure,  as  though  we 
reached  not  unto  you ;  for  we  are 
come  as  far  as  to  you  also  in 
preaching  the  gospel  of  Christ : 

15  Not  boasting  of  things  with- 
out our  measure,  that  is,  of  other 
men's  labours ;  but  having  hope, 
when  your  faith  is  increased,  that 
we  shall  be  enlarged  by  you  ac- 
cording to  our  rule  abundantly, 

16  To  preach  the  gospel  in  the 
regions  beyond  you,  and  not  to 
boast  in  another  man's  line  of 
things  made  ready  to  our  hand. 

17  But  he  that  glorieth,  let 
him  glory  in  the  Lord. 

Paul  did  dare  to  compare  himself  with 
them,  but  they  did  not  dare  to  compare 
themselves  with  him.    The  false  teachers 

are  alluded  to. 13.    "Which   rule 

the  God  of  measure  hath  measured  to  us 

to  reach  even  to  you." 14.   We  are 

come.  Rather  "  we  came,"  referring  to 
Paul's  visit  to  Corinth,  Acts  xviii.  1-18. 

15.  A  resumption  of  the  line  of 

thought  in  ver.  13.  "That  we  (i.  e.,  I) 
shall  be  abundantly  magnified  by  you, 
according  to  our  rule  (given  us  of  God)." 

16.  To  preach  the  gospel,  or,  "so 

that  I  may  preach  the  gospel."  "  Not 
in  the  rule  of  another  to  boast  of  things 
ready  made."     "  Rule  "  =  "  province." 

17.  Jer.  ix.  24.    The  word  "  glory" 

is   the   same   as  that   before  translated 


II.  CORINTHIANS. 


385 


18  For  not  he  that  commendeth 
himself  is  approved,  but  whom 
the  Lord  commendeth. 


CHAPTER   XI. 

WOULD  to  God  ye  could  bear 
with  me  a  little  in  my  folly  :• 
and  indeed  bear  with  me. 

2  For  I  am  jealous  over  you 
with  godly  jealousy :  for  I  have 
espoused  you  to  one  husband,  that 
I  may  present  you  as  a  chaste  vir- 
gin to  Christ. 

3  But  I  fear,  lest  by  any  means, 
as  the  serpent  beguiled  Eve 
through  his  subtilty,  so  your 
minds  should  be  corrupted  from 
the  simplicity  that  is  in  Christ. 

4  For  if  he  that  cometh  preach- 
eth  another  Jesus,  whom  we  have 
not  preached,  or  if  ye  receive 
another  spirit,  which  ye  have  not 
received,  or  another  gospel,  which 
ye  have  not  accepted,  ye  might 
well  bear  with  him. 

5  For  I  suppose  I  was  not  a 

"  boast." — The  argument  of  this  chapter 
is  thus  :  "I,  that  ask  of  you  these  things, 
will  be  the  same  when  among  you  that 
I  am  when  absent,  not  being  (as  my  ad- 
versaries say)  powerful,  only  in  my  let- 
ters. This  is  not  unrighteous  boasting ; 
for  when  I  glory,  I  glory  only  in  God, 
and  in  the  work  I  have  done  by  and  for 
him." 

XI. — 1.  Would  to  God.  It  is  simply 
"  would  that"  in  the  Greek.  My  folly, 
i.  e.,  my  apparent  folly  of  boasting,  to 
which  I  am  driven  in  self-defence.  And 
indeed  bear  with  me.  Rather,  "  but  ye 
even  do  bear  with  me."  Thus  Paul  ex- 
presses his  confidence  in  them. 2. 

That  I  may  present  you,  i.  e.,  believing 

that  I  was   presenting   you. 4.  He 

that  cometh.       Perhaps  this  refers  to 

the  same  person  alluded  to  in  chap.  x. 

10,  11.     '•''Another  Jems  who  can  save 

17 


whit  behind  the  very  chiefest  apos- 
tles. 

6  But  though  /  be  rude  in 
speech,  yet  not  in  knowledge ;  but 
we  have  been  thoroughly  made 
manifest  among  you  in  all  things. 

7  Have  I  committed  an  offence 
in  abasing  myself  that  ye  might 
be  exalted,  because  I  have  preach- 
ed to  you  the  gospel  of  God  freely  ? 

8  I  robbed  other  churches,  ta- 
king wages  of  them,  to  do  you  ser- 
vice. 

9  And  when  I  was  present  with 
you,  and  wanted,  I  was  chargeable 
to  no  man  :  for  that  which  was 
lacking  to  me  the  brethren  which 
came  from  Macedonia  supplied : 
and  in  all  things  I  have  kept  my- 
self from  being  burdensome  unto 
you,  and  so  will  I  keep  myself. 

10  As  the  truth  of  Christ  is  in 
me,  no  man  shall  stop  me  of  this 
boasting  in  the  regions  of  Achaia. 

1 1  Wherefore  ?  because  I  love 
you  not  ?    God  knoweth. 

12  But  what  I  do,  that  I  will 

you  .  .  .  another  Spirit  with  miraculous 
powers  .  .  .  another  gospel  of  salvation." 
Paul  calls  their  attention  to  the  great 
foundations  of  Christian  doctrine,  which 
the  false  teachers  could  not  alter.  As 
these  had  been  preached  by  him,  why 
should  they  leave  him  for  others  who 

could  furnish  no  substitute  ? 5.  This 

"for "follows  such  an  implied  phrase 
as  this:   "I   assert  my  own   authority 

thus  boldly." 6.  "though  I  be  even 

rude."     Made  manifest  as  full  of  all 

necessary  knowledge. 7.    A  gentle 

irony  by  way   of  rebuke. 9.    The 

brethren  which  came  from  Macedonia, 
i.  e.,  Silas  and  Timothy.   See  Acts  xviii. 

5. 10.  No  man  shall  stop  me  of  this 

boasting.  Literally,  "  This  boasting 
shall  not  be  stopped  to  me."    Achaia. 

See  chap.  ix.  2. 11.  God  knoweth 

that  I  do  love  you. 12.  This  vers* 


386 


II.  CORINTHIANS. 


do,  that  I  may  cut  off  occasion 
from  them  which  desire  occasion ; 
that  wherein  they  glory,  they  may 
be  found  even  as  we. 

13  For  such  are  false  apostles, 
deceitful  workers,  transforming 
themselves  into  the  apostles  of 
Christ. 

14  And  do  marvel ;  for  Satan 
himself  is  transformed  into  an  an- 
gel of  light. 

15  Therefore  it  is  no  great 
thing  if  his  ministers  also  be  trans- 
formed as  the  ministers  of  right- 
eousness ;  whose  end  shall  be  ac- 
cording to  their  works. 

16  I  say  again,  Let  no  man 
think  me  a  fool ;  if  otherwise,  yet 
as  a  fool  receive  me,  that  I  may 
boast  myself  a  little. 

17  That  which  I  speak,  I  speak 
it  not  after  the  Lord,  but  as  it 
were  foolishly,  in  this  confidence 
of  boasting. 

18  Seeing  that  many  glory  af- 
ter the  flesh,  I  will  glory  also. 

19  For  ye  suffer  fools  gladly, 
seeing  ye  yourselves  are  wise. 

20  For  ye  suffer,  if  a  man  bring 
you  into  bondage,  if  a  man  devour 

shows  that  the  false  teachers  would  not 
receive  support  from  the  Corinthian 
Church,  in  hopes  of  thus  gaining  greater 
influence  by  a  mock  humility.  Paul 
determined  to  meet  them  on  their  own 

ground. 14.    Satan.     See   Matt.  iv. 

10.  Is  transformed,  or  "  transforms 
himself."  See  Gen.  iii.  1-5  ;  Job  i.  6 ; 
Matt.  iv.  3-11.  Satan,  doubtless,  on 
those  occasions  assumed   an   attractive 

aspect. 16.    If  otherwise.      Rather 

"but  if  otherwise."  Receive  me  to  your 
regard  and  obedience,  so  that  I  can  safely 

boast  before  you. 17,    18.    "What 

I  speak  I  acknowledge  I  do  not  speak 

'  as  Christ  was  wont  to  speak,  but  with 

the  appearance  of  folly  in  this  confidence 

of  boasting ;  but  as  many  are  deceiving 


you,  if  a  man  take  of  you,  if  a  man 
exalt  himself,  if  a  man  smite  you 
on  the  face. 

21  I  speak  as  concerning  re- 
proach, as  though  we  had  been 
weak.  Howbeit,  whereinsoever 
any  is  bold,  (I  speak  foolishly,)  I 
am  bold  also. 

22  Are  they  Hebrews  ?  so  am 
I.  Are  they  Israelites  ?  so  am  I. 
Are  they  the  seed  of  Abraham  ? 
so  am  I. 

23  Are  they  ministers  of 
Christ  ?  (I  speak  as  a  fool,)  I  am 
more;  in  labours  more  abundant,  in 
stripes  above  measure,  in  prisons 
more  frequent,  in  deaths  oft. 

24  Of  the  Jews  five  times  re- 
ceived I  forty  stripes  save  one. 

25  Thrice  was  I  beaten  with 
rods,  once  was  I  stoned,  thrice  I 
suffered  shipwreck,  a  night  and  a 
day  I  have  been  in  the  deep ; 

26  In  journeyings  often,  in 
perils  of  waters,  in  perils  of  rob- 
bers, in  perils  by  mine  own  coun- 
trymen, in  perils  by  the  heathen, 
in  perils  in  the  city,  in  perils  in 
the  wilderness,  in  perils  in  the  sea, 
in  perils  among  false  brethren  ; 

you  by  boasting  of  their  external  ad- 
vantages, I  must  in  self-defence  descend 
to  this  low  argument,  not  for  its  abso- 
lute, but  for  its  relative  worth." 19, 

,20.  This  is  gentle  irony.  "You  have 
shown  such  forbearance  towards  these 
false  teachers,  whose  object  is  to  enslave, 
devour,  defraud  you,  and  lord  it  over 
you,  that  you  certainly  can  bear  my  folly. 
In  your  wisdom  you  cannot  be  hurt  by 

it." 21.  "  I  speak  as  if  I  were  really 

the  weak  man  they  say  I  am,  and  as  if  I 

needed  such  boasting  in  the  flesh." ■ 

22.  Hebrews  by  religion  .  .  .  Israelites 
by  nation.  The  seed  of  Abraham,  i.  e., 
pure  Jews,  and  not  proselytes  or  chil- 
dren of  proselytes. 26.  Waters,  or 

"  rivers." 28.  Those  things  that  are 


II.  CORINTHIANS. 


387 


27  In  weariness  and  painfull- 
ness, in  watchings  often,  in  hunger 
and  thirst,  in  fastings  often,  in 
cold  and  nakedness. 

28  Beside  those  things  that  are 
without,  that  which  cometh  upon 
me  daily,  the  care  of  all  the  chur- 
ches. 

29  Who  is  weak,  and  I  am  not 
weak  ?  who  is  offended,  and  I 
burn  not  ? 

30  If  I  must  needs  glory,  I  will 
glory  of  the  things  which  concern 
mine  infirmities. 

31  The  God  and  Father  of  our 
Lord  Jesus  Christ,  which  is  bless- 
ed for  •  evermore,  knoweth  that  I 
lie  not. 

32  In  Damascus  the  governor 
under  Aretas  the  king  kept  the 
city  of  the  Damascenes  with  a 
garrison,  desirous  to  apprehend 
me  : 

33  And  through  a  window  in  a 
basket  was  I  let  down  by  the  wall, 
and  escaped  his  hands. 

without  the  regular  cares  of  my  office. 
That   which    cometh    zcpon    me    daily. 

Rather    "  my   daily   affliction." 29. 

"Who  is  weak  that  I  do  not  sympathise 
with  ?  Who  stumbles  in  the  truth  that 
I  do  not  zealously  interfere  for  his  aid  ?" 

30.  Mine  infirmities.  Rather  "  my 

weakness." 32.     Aretas    was     an 

Arabian  monarch,  who  made  war  with 
Herod  Antipas,  and  who  for  a  time  held 
possession  of  Damascus.     Kept  with  a 

garrison.    Simply  "  was  guarding." 

33.  See  Actsix.  24,  25. — The  argument 
of  this  chapter  is  thus  :  "  Indeed  I  must 
boast,  for  I  am  so  anxious  for  you  and 
so  fearful  of  the  power  gained  over  you 
by  false  teachers,  that  I  must  descend  to 
their  method  of  boasting  in  order  to 
overthrow  their  wrong  hold  upon  your 
minds."  [Then  follows  a  list  of  some 
of  Paul's  experiences  in  the  flesh.] 
XII. — 1.  I  would  write  the  first  clause 


CHAPTER  XII. 

IT  is  not  expedient  for  me  doubt- 
less to  glory.  I  will  come  to 
visions  and  revelations  of  the 
Lord. 

2  I  knew  a  man  in  Christ  above 
fourteen  years  ago,  (whether  in 
the  body,  I  cannot  tell ;  or  wheth- 
er out  of  the  body,  I  cannot  tell : 
God  knoweth ;)  such  a  one  caught 
up  to  the  third  heaven. 

3  And  I  knew  such  a  man, 
(whether  in  the  body,  or  out  of 
the  body,  I  cannot  tell :  God 
knoweth ;) 

4  How  that  he  was  caught  up 
into  paradise,  and  heard  unspeak- 
able words,  which  it  is  not  lawful 
for  a  man  to  utter. 

5  Of  such  a  one  will  I  glory  : 
yet  of  myself  I  will  not  glory,  but 
in  mine  infirmities. 

6  For  though  I  would  desire 
to  glory,  I  shall  not  be  a  fool ;  for 
I  will  say  the  truth  :  but  now  I 

of  this  verse  as  a  question,  thus  :  "  Is  it 
not,  then,  expedient  for  me  to  boast? 
for  I  will  com*  (and  this  shall  sustain 
my  boasting)  to  visions  and  revelations 
of  the  Lord."     The   "for"  is  wrongly 

omitted  in  the  English  version. 2.  / 

knew.  Rather  "  I  know."  The  same 
tense  as  below — "  God  knoweth."  I 
cannot  tell .  .  .  I  cannot  tell.  Rather 
"  I  know  not ...  I  know  not."  The 
same  word  as  above.  The  third  heaven. 
The  Jews  divided  the  parts  above  the 
earth  into  three,  the  atmosphere,  the 
starry  heavens,  and  the  angelic  abode. 

This  last  was  "  the  third  heaven." 

3.  /  knew.    See  ver.  2. 4.  Paradise. 

A  Persian  word,  literally  meaning  "  a 
garden,"  and  applied  figuratively  to 
heaven.  It  is  here,  doubtless,  identical 
with  "the  third  heaven"  above  men- 
tioned. Lawful.  Rather  "  possible." 
5.  Such  an  one.     Paul  must,  of 


388 


II.  CORINTHIANS. 


forbear,  lest  any  man  should  think 
of  me  above  that  which  he  seeth 
me  to  be,  or  that  he  heareth  of  me. 

7  And  lest  I  should  be  exalted 
above  measure  through  the  abun- 
dance of  the  revelations,  there  was 
given  to  me  a  thorn  in  the  flesh, 
the  messenger  of  Satan  to  buffet 
me,  lest  I  should  be  exalted  above 
measure. 

8  For  this  thing  I  besought  the 
Lord  thrice,  that  it  might  depart 
from  me. 

9  And  he  said  unto  me,  My 
grace  is  sufficient  for  thee :  for 
my  strength  is  made  perfect  in 
weakness.  Most  gladly  therefore 
will  I  rather  glory  in  my  infirm- 
ities, that  the  power  of  Christ  may 
rest  upon  me. 

10  Therefore  I  take  pleasure  in 
infirmities,  in  reproaches,  in  neces- 
sities, in  persecutions,  in  distresses 
for  Christ's  sake  :  for  when  I  am 
weak,  then  am  I  strong. 

11  I  am  become  a  fool  in  glory- 
ing; ye  have  compelled  me  :  for  I 
ought  to  have  been  commended  of 
you  :  for  in  nothing  %am  I  behind 
the  very  chiefest  apostles,  though 
I  be  nothing. 

course,  refer  to  himself,  of  whom  he 
modestly  speaks  in  the  third  person. 
Of  myself,  as  simply  myself  in  my  own 
merits,  I  will  not  glory.  Glory,  or 
"  boast."     Paul  boasts'  not  of  himself, 

but  of  God  in  and  by  him. 7.  A 

thorn  in  the  flesh.  Perhaps  a  distress- 
ing diffidence.    See  1  Cor.  ii.  3.    Satan. 

See  chap.  xi.  14. 9.  Rest.    Literally 

"tabernacle." 11.  For  in  nothing. 

The  same  words  as  in  chap.  xi.  5. 

13.  Forgive  me  this  wrong.     A  gentle 

irony. 14.    Tlie    third    time.     Paul 

had  been  only  once  at  Corinth.  But  he 
had  intended  to  go  afterward  and  was 
twice  prevented,  first  by  hearing  of  their 


12  Truly  the  signs  of  an  apos- 
tle were  wrought  among  you  in  all 
patience,  in  signs,  and  wonders, 
and  mighty  deeds. 

13  For  what  is  it  wherein  ye 
were  inferior  to  other  churches, 
except  it  be  that  I  myself  was  not 
burdensome  to  you?  forgive  me 
this  wrong. 

14  Behold,  the  third  time  I  am 
ready  to  come  to  you ;  and  I  will 
not  be  burdensome  to  you :  for  I 
seek  not  yours,  but  you :  for  the 
children  ought  not  to  lay  up  for 
the  parents,  but  the  parents  for 
the  children. 

15  And  I  will  very  gladly 
spend  and  be  spent  for  you; 
though  the  more  abundantly  I 
love  yo.u,  the  less  I  be  loved. 

16  But  be  it  so,  I  did  not  bur- 
den you<  nevertheless,  being 
crafty,  I  caught  you  with  guile. 

17  Did  I  make  a  gain  of  you 
by  any  of  them  whom  I  sent  unto 
you? 

18  I  desired  Titus,  and  with 
him  I  sent  a  brother.  Did  Titus 
make  a  gain  of  you  ?  walked  we 
not  in  the  same  spirit  ?  walked  we 
not  in  the  same  steps  ? 

errors,  and  then  by  reason  of  his  desire 
to  hear  how  they  received  his  first  epistle. 

Now  he  was  ready  a  third  time. 15. 

For  you.  Rather  "  for  your  souls." 
Though.  Rather  "even  if."--— 16. 
With  guile,  i.  e.,  with  an  innocent 
policy,  dictated  by  prudence.   He  refers 

to  his  waiving  his  right  to  support. ■ 

17.  Did  I  make  a  gain.     Better  "  did 

I  make  gain."     So  in  ver.  18. 18. 

A  brother.  Rather  "  the  brother."  See 
chap.  viii.  18. — The  argument  of  this 
chapter  is  thus:  "Still  higher  sources 
of  boasting  I  have — exhibitions  of  God's 
favour  to  me ;  so  that  my  recommenda- 
tion to  you  was  ample.    The  only  differ- 


II.  CORINTHIANS. 


389 


19  Again,  think  ye  that  we  ex- 
cuse ourselves  unto  you  ?  we 
speak  before  God  in  Christ  :  but 
we  do  all  things,  dearly  beloved, 
for  your  edifying. 

20  For  I  fear,  lest,  when  I 
come,  I  shall  not  find  you  such  as 
I  would,  and  that  I  shall  be  found 
unto  you  such  as  ye  would  not : 
lest  there  be  debates,  envyings, 
wraths,  strifes,  backbitings,  whis- 
perings, swellings,  tumults : 

21  And  lest,  when  I  come  again, 
my  God  will  humble  me  among 
you,  and  that  I  shall  bewail  many 
which  have  sinned  already,  and 
have  not  repented  of  the  unclean- 
ness  and  fornication  and  lasciv- 
iousness  which  they  have  commit- 
ted. 

CHAPTER  XIII. 

THIS  is  the  third  time  I  am 
coming  to  you.  In  the  mouth 
of  two  or  three  witnesses  shall 
every  word  be  established. 

2  I  told  you  before,  and  fore- 
tell you,  as  if  I  were  present,  the 

ence  in  my  conduct  toward  you  from  my 
conduct  toward  other  Churches  was  in 
my  refusing  all  support  from  you.  Now 
in  all  I  have  said  and  done  to  you  I  do 
not  seek  any  selfish  end,  but  your  pros- 
perity, for  I  fear  lest  evil  may  overthrow 
you." 

XIII. — 1.  See  note  on  chap.  xii.  14. 
Two  or  three  witnesses.  See  Num.  xxxv. 
30,  Deut.   xvii.   6,  xix.   15,  and   Matt. 

xviii.  16. 2.  Foretell  you,  i.  e.,  give 

you  prior  notice.  Tlie  second  time. 
Paul  had  been  but  once  at  Corinth. 
And  being  absent.  Better,  "  even  being 
absent,"  referring  to  the  "  foretell  you" 

above.       Other.      Or    "others." 3. 

WJtich  to  you-ward  is  not  weak,  &c., 
i.  e.,  although  toward  you  he  is  not 
weak,  but  is  mighty  in  miracles  among 


second  time;  and  being  absent 
now  I  write  to  them  which  here- 
tofore have  sinned,  and  to  all  oth- 
er, that,  if  I  come  again,  I  will 
not  spare : 

3  Since  ye  seek  a  proof  of 
Christ  speaking  in  me,  which  to 
you-ward  is  not  weak,  but  is 
mighty  in  you. 

4  For  though  he  was  crucified 
through  weakness,  yet  he  liveth 
by  the  power  of  God.  For  we 
also  are  weak  in  him,  but  we  shall 
live  with  him  by  the  power  of 
God  toward  you. 

5  Examine  yourselves,  whether 
ye  be  in  the  faith ;  prove  your 
own  selves.  Know  ye  not  your 
own  selves,  how  that  Jesus  Christ 
is  in  you,  except  ye  be  reprobates  ? 

6  But  I  trust  that  ye  shall 
know  that  we  are  not  reprobates. 

7  Now  I  pray  to  God  that  ye 
do  no  evil ;  not  that  we  should 
appear  approved,  but  that  ye 
should  do  that  which  is  honest, 
though  we  be  as  reprobates. 

8  For  we  can  do  nothing  against 
the  truth,  but  for  the  truth. 

you. 4.    We  shall  live,  i.  e.,  show  a 

living  power.  Toward  you  for  correc- 
tion and  punishment. 5.  Reprobates. 

"Unproved;"  same  word  as  in  1   Cor. 

ix.  27.     So  in  ver.  6.     See  below. 

7.  Though  we  be  as  reprobates.  Rather, 
"and  we  may  be  as  unproved"  by  the 
infliction  of  any  miraculous  apostolic 
blow.  Paul  wished,  if  they  should 
continue  evil,  to  exert  his  apostolic 
power  among  them  in  punishment,  but 
he  preferred  their  righteous  behaviour 
to  such  demonstrations  of  his  high  office 

and   power. 8.   The  reason  for  his 

preference,  as  given  in  the   preceding  * 
verse :  "  For  the  truth  is  what  I  contend 
for  and  not  my  personal  glory,  for  I  can 
do  nothing  which  may  retard  the  pro- 
gress of  the  truth,  but  must  act  ever 


390 


GALATIANS. 


9  For  we  are  glad,  when  we  are 
weak,  and  ye  are  strong :  and  this 
also  we  wish,  even  your  perfection. 

10  Therefore  I  write  these 
thiug3  being  absent,  lest  being 
present  I  should  use  sharpness, 
according  to  the  power  which  the 
Lord  hath  given  me  to  edification, 
and  not  to  destruction. 

11  Finally,  brethren,  farewell. 
Be  perfect,  be  of  good  comfort,  be 
of  one  mind,  live  in  peace ;  and 


the  God  of  love  and  peace  shall 
be  with  you. 

12  Greet  one  another  with  a 
holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  Je- 
sus Christ,  and  the  love  of  God, 
and. the  communion  of  the  Holy 
Ghost,  be  with  you  all.  -  Amen. 

If  The  second  epistle  to  the  Corinthians 
was  written  from  Philippi,  a  city  of 
Macedonia,  by  Titus  and  Lucas. 


-*»♦- 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

GALATIAIS. 


CHAPTER  I. 

PAUL,  an  apostle,  (not  of  men, 
neither  by  man,  but  by  Jesus 
Christ,  and  God  the  Father,  who 
raised  him  from  the  dead;) 

2  And  all  the  brethren  which 
are  with  me,  unto  the  churches  of 
Galatia : 


for  its  promotion." 9.  When  we  are 

toeak  by  the  non-exercise  of  our  apos- 
tolic power,  and  ye  are  strong  in  faith 
and  works,  not  calling  for  a  display  of 
our  power  to  punish.  Perfection. 
Rather  "  restoration  to  soundness,"  a 
word  used  in  regard  to  setting  a  broken 

limb. 10.    Lest    being    present    I 

should    use.      Rather,   "  in   order   that 

when  present  I  may  not  use." 11. 

Be  perfect.  "  Be  restored  to  sound- 
ness."    See    on    ver.     9. 12.     See 

1    Cor. 


xvi. 


20. 


-14.    Ghost,    or 


"  Spirit." — The  argument  of  this  chap 
ter  is  thus:  "When  I  again  come  to 
Corinth  I  shall,  if  need  be,  give  very 
clear  proof  of  my  apostolic  office  by 
punishing  those  who  are  guilty;   yet  I 


3  Grace  be  to  you,  and  peace, 
from  God  the  Father,  and  from 
our  Lord  Jesus  Christ, 

4  Who  gave  himself  for  our 
sins,  that  he  might  deliver  us 
from  this  present  evil  world,  ac- 
cording to  the  will  of  God  and 
our  Father : 

would  much  prefer  your  freedom  from 
error,  and  thus  be  permitted  to  forego 
this  proof." 

This  Epistle  was  probably  written  from 
Corinth  in  the  year  57.  In  it  Paul  as- 
serts his  apostleship,  and  chides  the  Gala- 
tians  for  falling  back  into  a  formal  ritual- 
ism, to  which  they  had  been  led  by  false 
teachers. 

I. — 1 .  Apostle.  See  Luke  vi.  1 3  for  the 
distinctive  use  of  this  title  in  the  Christian 
Church.  The  word  occurs  eighty-one 
times  in  the  New  Testament,  and  is  used 
in  this  distinctive  sense  in  all  but  three 
or  perhaps  four  passages,  viz.,  2  Cor. 
viii.  23,  Phil.  ii.  25,  Heb.  iii.  1,  and  per- 
haps Acts  xiv.  4.     In  the  first  two  the 


GALATIAXS. 


391 


5  To  whom  he  glory  for  ever 
and  ever.     Amen. 

6  I  marvel  that  ye  are  so  soon 
removed  from  him  that  called  you 
into  the  grace  of  Christ  unto  an- 
other gospel : 

7  Which  is  not  another ;  but 
there  be  some  that  trouble  you, 
and  would  pervert  the  gospel  of 
Christ. 

8  But  though  we,  or  an  angel 
from  heaven,  preach  any  other  gos- 
pel unto  you  than  that  which  we 

English  version  has  "  messenger."  In 
the  third,  Christ  is  called  metaphorically 
an  apostle,  with  undoubted  reference  to 
the  distinctive  sense.  The  word  is  very 
rare  in  the  classical  authors.  Herodotus 
uses  it  only  twice,  and  in  these  passages 
it  means  an  "  envoy,"  or  "  ambassador." 
Rev.  xxi.  14  limits  the  apostolic  num- 
ber to  twelve.  See  on  Acts  i.  20.  The 
apostles  alone  had  the  power  of  con- 
ferring miraculous  gifts.  Not  of  men, 
neither  by  man,  i.  e.,  neither  receiving 
my  apostleship  from  man  in  the  first 
instance,  nor  depending  at  all  on  man 
for  its  farther  confirmation.  Neither  by 
man,  but  by  Jesus  Christ.  Xote  the  an-. 
tithesis.  The  singular  "man"  makes 
the  antithesis  more  complete.  By  Jesus 
Christ  and  God  the  Father.  So  in  w. 
3  and  4  we  see  the  two  brought  into  a 
union  utterly  repugnant  to  the  idea  of 
creature  and  Creator.  We  may  say  that 
Jesus  Christ  is  the-  side  of  God  toward 
us,  children  of  men.  Wlio  raised  him 
from  the  dead.  Compare  the  remark- 
able passages  Acts  ii.  24  and  John  x.  17, 

18. 2.  Churches.  The  word  "  church" 

(the  ordinary  Greek  word  for  "  assem- 
bly") is  used  in  the  New  Testament 
either  for  the  one  invisible,  spiritual 
Church  of  Christ  (1  Tim.  iii.  15),  or  the 
many  separate,  visible  assemblies  of 
nominal  believers,  as  here  and  1  Thess. 

ii.  14. 3.  Grace  .  . .  and  peace.    Rom. 

v.  1.     Grace,  faith,  peace.     Eph.  ii.  8. 

4.    Mlio  gave  himself  for  our  sins. 

Rom.  iv.  25,  Heb.  ix.  28,  2  Cor.  v.  21. 
Christ  came  not  simply  as  our  example, 
but  as  our  substitute.    TJiis  present  evil 


|  have  preached  unto  you,  let  him 
be  accursed. 

9  As  we  said  before,  so  say  I 
now  again,  If  any  man  preach  any 

j  other  gospel  unto  you  than  that  ye 
have  received,  let  him  be  accursed, 

10  For  do  I  now  persuade  men, 
or  God  ?    or  do  I  seek  to  please 

!  men  ?   for  if  I  yet  pleased  men,  I 
I  should  not  be  the  servant  of  Christ. 

11  But  I  certify  you,  brethren, 
|  that  the  gospel  which  was  preach- 
'.  ed  of  me  is  not  after  man. 

i  world.  A  phrase  only  here  found.  Heb. 
ix.  9  is  near  it.  Comp.  1  Cor.  iii.  18. 
Eph.  ii.  7  is  the  converse.     Comp.  Eph. 

vi.  12,  Titus  ii.  12,  13. 5.  To  whom, 

be  glory  forever  and  ever.    Comp.  2  Tim. 

;  iv.  18,  where  it  is  used  for  Christ ;  also 
comp.  Heb.  xiii.  21.  I  think  the  ante- 
cedent  here   is  Christ.      For  ever  and 

I  ever.     "  To  the  asres  of  acres."     All  ex- 

i  pressions  for  eternity  are  defective  from 
the  nature  of  our  finite  minds.     Amen. 

|  Heb.,  meaning  "  firm  "  or  "  unchanging." 

■  God  is  called  in  Isaiah  Ixv.   16  "The 

■  God  of  Amen." 6.  Him  that  called 

I  you,  i.  e.,  God.     Comp.  chap.  v.  8  and 

1  Thess.  ii.  12  and  v.  24,  kc.  The  grace 
of  Christ.     Acts  xv.  11,  1  Cor.  xvi.  23, 

2  Cor.  xiii.  14.     Leaving   God's  gospel 

was  leaving  God. 7.    Which  is  not 

another,  but,  &c.  Rather,  "  which  is 
not  another  [nor  would  be  considered  a 
gospel  at  all],  if  it  were  not  that  there 
are,  &c."  The  word  "  gospel"  (  =  good 
news)   is   an   exact   translation   of    the 

Greek   word. 8.   Preach   any  other 

gospel  than  that  ichich  we  have  preach- 
ed. Literally,  "  gospel  you  otherwise 
than  we  gospelled  you."  Accursed.  Acts 
xxiii.  14,  Rom.  ix.  3,  1  Cor.  xii.  3  and 

xvi.  22. 9.  Ye  have  received.    Rather 

"  ye  received,"  i.   e.,  from  us. 10. 

Persuade.  Rather  "  6eek  favour,"  or 
"  conciliate."  See  Acts  xii.  20  and  Matt, 
xxviii.  14.  The  two  questions  may  be 
put  into  one,  thus  :  "  Do  I  seek  to  win 
men's  favour  by  pleasing  them  ?  "  Note 
the  antagonism  between  men  and  Christ. 
11.  After   man,  i.   e.,  of  human 

-12.  / 


origin, 


or  human  character.- 


392 


GALATIAtfS. 


12  For  I  neither  received  it  of 
man,  neither  was  I  taught  it,  but 
by  the  revelation  of  Jesus  Christ. 

13  For  ye  have  heard  of  my 
conversation  in  time  past  in  the 
Jews'  religion,  how  that  beyond 
measure  I  persecuted  the  church 
of  God,  and  wasted  it : 

14  And  profited  in  the  Jews' 
religion  above  many  my  equals  in 
mine  own  nation,  being  more  ex- 
ceedingly zealous  of  the  traditions 
of  my  fathers. 

15  But  when  it  pleased  God, 
who  separated  me  from  my  moth- 
er's womb,  and  called  me  by  his 
grace, 

16  To  reveal  his  Son  in  mo, 
that  I  might  preach  him  among 
the  heathen;  immediately  I  con- 
ferred not  with  flesh  and  blood : 

17  Neither  went  I  up  to  Jeru- 
salem to  them  which  were  apostles 
before  me ;  but  I  went  into  Ara- 
bia, and  returned  again  unto  Da- 
mascus. 

18  Then  after  three  years  I 
went  up  to  Jerusalem  to  see  Peter, 
and  abode  with  him  fifteen  days. 

19  But  other  of  the  apostles 
saw  I  none,  save  James  the  Lord's 
brother. 

20  Now   the    things   which   I 

neither  received  it.  Rather,  "  I  not  even 
received  it."  By  the  revelation  of  Jesus 
Christ.  He  received  his  gospel,  as  his 
apostleship,  without  human  interven- 
tion— perhaps  during  his  sojourn  in  re- 
tirement  in    Arabia   (ver.    17). 13. 

Conversation,  i.  e.,  mode  of  life. 14. 

Profited.     Rather  "  advanced." 16. 

Flesh  and  blood.  A  euphemism  for  man 
in  his  earthly  condition.     See  Matt.  xvi. 

17,  1  Cor.  xv.   50,  Eph.  vi.   12. 17. 

For  the  chronology  of  Paul's  life,  see 

Acts  xi.  20  and  xxviii.  30. 19.  James 

the  Lord's  brother.     See  Matt,  xxvii.  56. 


write   unto   you,    behold,    before 
God,  I  lie  not. 

21  Afterwards  I  came  into  the 
regions  of  Syria  and  Cilicia; 

22  And  was  unknown  by  face 
unto  the  churches  of  Judea  which 
were  in  Christ : 

23  But  they  had  heard  only, 
That  he  which  persecuted  us  in 
times  past  now  preacheth  the  faith 
which  once  he  destroyed. 

24  And  they  glorified  God  in 


me. 


CHAPTER  II. 


THEN  fourteen  years  after  I 
went  up  again  to  Jerusalem 
with  Barnabas,  and  took  Titus 
with  me  also. 

2  And  I  went  up  by  revelation, 
and  communicated  unto  them  that 
gospel  which  I  preach  among  the 
Gentiles,  but  privately  to  them 
which  were  of  reputation,  lest  by 
any  means  I  should  run,  or  had 


run,  in  vain. 


3  But  neither  Titus,  who  was 
with  me,  being  a  Greek,  was  com- 
pelled to  be  circumcised : 

4  And  that  because  of  false 
brethren  unawares  brought  in, 
who  came  in  privily  to  spy  out 
our    liberty    which    we    have    in 

20.    Compare  Rom.  i.  9  and  ix.  1, 

2  Cor.  xi.  10,  31. — The  argument  of  this 
chapter  is  thus  :  "I  marvel  that  ye  have 
so  soon  left  the  simplicity  of  the  gospel, 
a  gospel  given  me  directly  from  God." 

II. — 1.  Fourteen  years  after  my  con- 
version. If  the  conversion  was  in  A.  D. 
31,  then  this  visit  was  in  A.  D.  45, 


i.  e. 


the 


visit  with  Barnabas  to  carry  alms. 

2.  Lest  by  any  means,  dbc.  Rather, 

"  shewing  them  that  I  by  no  means  run 

or  had  run  in  vain." 4.  Omit  "  that." 

The  passage  is    an  anacoluthon,  to  be 
filled   up   thus:  "but  because  of  false 


GALATIANS. 


393 


Christ    Jesus,    that    they   might 
bring  us  into  bondage : 

5  To  whom  we  gave  place  by 
subjection,  no,  not  for  an  hour; 
that  the  truth  of  the  gospel  might 
continue  with  you. 

6  But  of  those  who  seemed  to  be 
somewhat,  whatsoever  they  were, 
it  maketh  no  matter  to  me :  God 
accepteth  no  man's  person :  for 
they  who  seemed  to  he  somewhat  in 
conference  added  nothing  to  me  : 

7  But  contrariwise,  when  thev 
saw  that  the  gospel  of  the  uncir- 
cumcision  was  committed  unto  me, 
as  the  gospel  of  the  circumcision 
was  unto  Peter; 

8  (For  he  that  wrought  effect- 
ually in  Peter  to  the  apostleship 
of  the  circumcision,  the  same  was 
mighty  in  me  toward  the  Gen- 
tiles ; ) 

9  And  when  James,  Cephas, 
and  John,  who  seemed  to  be  pil- 
lars, perceived  the  grace  that  was 
given  unto  mc,  they  gave  to  me 
and  Barnabas  the  right  hands  of 
fellowship  ;  that  we  should  go  unto 
the  heathen,  and  they  unto  the  cir- 
cumcision. 

10  Only  they  ivould  that  we 
should  remember  the  poor ;  the 
same  which  I  also  was  forward  to 
do. 

11  But  when  Peter  was  come 
to  Antioch,  I  withstood  him  to  the 
face,  because  he  was  to  be  blamed. 


brethren,   &c.,  I  would  not   have   him 

circumcised." 6.    Another    anacolu- 

thon.  Prof.  Scholefield  well  writes  this 
verse :  "  But  of  those  who  were  high  in 
reputation  (whatsoever  they  were  it 
maketh  no  matter  to  me),  those,  I  say, 
who  were  high  in  reputation,  communi- 
cated nothing  new  to  me." 10.  The 

poor.   Compare  Acts  xi.  29,  30. 11. 

17* 


12  For  before  that  certain  came 
from  James,  he  did  eat  with  the 
Gentiles :  but  when  they  were 
come,  he  withdrew  and  separated 
himself,  fearing  them  which  were  . 
of  the  circumcision. 

13  And  the  other  Jews  dissem- 
bled likewise  with  him ;  insomuch 
that  Barnabas  also  was  carried 
away  with  their  dissimulation. 

14  But  when  I  saw  that  they 
walked  not  uprightly  according  to 
the  truth  of  the  gospel,  I  said  unto 
Peter  before  them  all,  If  thou,  be- 
ing a  Jew,  livest  after  the  manner 
of  Gentiles,  and  not  as  do  the  Jews, 
why  compellest  thou  the  Gentiles 
to  live  as  do  the  Jews  ? 

15  We  who  are  Jews  by  nature, 
and  not  sinners  of  the  Gentiles, 

16  Knowing  that  a  man  is  not 
justified  by  the  works  of  the  law, 
but  by  the  faith  of  Jesus  Christ, 
even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified 
by  the  faith  of  Christ,  and  not  by 
the  works  of  the  law :  for  by  the 
works  of  the  law  shall  no  flesh  be 
justified. 

17  But  if,  while  we  seek  to  be 
justified  by  Christ,  we  ourselves 
also  are  found  sinners,  is  therefore 
Christ  the  minister  of  sin  ?  God 
forbid. 

18  For  if  I  build  again  the 
things  which  I  destroyed,  I  make 
myself  a  transgressor. 

Omit  "  to  be  "  before  blamed.      Blamed 

or  "condemned"  by  his  own  act. 

15-18.  I  thus  read:  "We  who  are 
Jews  by  nature  and  not  Gentiles  (whom 
we  Jews  are  wont  to  call  specially 
sinners),  knowing  that  a  man  is  not 
justified  by  the  works  of  the  law,  but  by 
trust  in  Jesus  Christ,  even  we  have 
trusted  in  Jesus  Christ,  that  we  might 


394 


GALATIANS. 


19  For  I  through  the  law  am 
dead  to  the  law,  that  I  might  live 
unto  God. 

20  I  am  crucified  with  Christ : 
nevertheless  I  live;  yet  not  I,  but 
Christ  liveth  in  me :  and  the  life 
which  I  now  live  in  the  flesh  I  live 
by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me. 

21  I  do  not  frustrate  the  grace 
of  God :  for  if  righteousness  come 
by  the  law,  then  Christ  is  dead  in 
vain. 

CHAPTER  III. 

0  FOOLISH  Galatians,  who 
hath  bewitched  you,  that  ye 
should  not  obey  the  truth,  before 
whose  eyes  Jesus  Christ  hath  been 
evidently  set  forth,  crucified  among 
you? 

be  justified  by  trust  iu  Christ,  and  not 
by  law-works,  because  by  law-works  no 
flesh  shall  be  justified.  (Now,  if  any  ob- 
ject that  by  thus  seeking  to  be  justified  by 
Christ,  even  we  Jews  thus  own  ourselves 
sinners  like  the  Gentiles,  and  therefore 
we  make  Christ  sin's  minister  (our  sin 
being  necessary  for  our  salvation),  I 
utterly  deny  the  last  unwarrantable  in- 
ference). For  I  have  by  Christ's  gospel 
destroyed  law-works,  and  now  if  I  build 
again  the  things  which  I  destroyed,  I 
make  myself  a  transgressor."  The  use 
of  the  word  sinners  in  vv.  15,  1*7,  leads 
to  this  interpretation,  making  ver.  1*7  pa- 
renthetical.  19.    Through  the    law, 

i.  e.,  "By  the  very  operation  of  the 
law's  strictness"  (compare  Rom.  iii.  19, 

20). 20.  Nevertheless  I  live  ;  yet  not 

I,  but  Christ  liveth  in  me.  Rather, 
"  And  I  no  longer  live,  but  Christ  liveth 

in    me." 21.  /   do    not  frustrate. 

Rather,  "I  do  not  reject,"  i.  e.,  I  am 
not  one  to  reject  the  doctrine  of  grace 
in  salvation  through  Christ's  death. — The 
argument  of  this  chapter  is  thus  :  "  And 
my  conduct  as  an  independent  apostle 
charged  with  this  gospel  was  seen  in  my 


2  This  only  would  I  learn  of 
you,  Received  ye  the  Spirit  by 
the  works  of  the  law,  or  by  the 
hearing  of  faith  ? 

3  Are  ye  so  foolish  ?  having 
begun  in  the  Spirit,  are  ye  now 
made  perfect  by  the  flesh  ? 

4  Have  ye  suffered   so  many 
"things  in  vain?    if  it  be  yet  in 

vain.    , 

5  He  therefore  that  minister- 
eth  to  you  the  Spirit,  and  worketh 
miracles  among  you,  doeth  he  it  by 
the  works  of  the  law,  or  by  the 
hearing  of  faith  ? 

.6  Even  as  Abraham  believed 
God,  and  it  was  accounted  to  him 
for  righteousness. 

7  Know  ye  therefore  that  they 
which  are  of  faith,  the  same  are 
the  children  of  Abraham. 


whole  intercourse  with  the  other  apos- 
tles, especially  with  Peter." 

III. — 1.  "Before  whose   eyes  Jesus 
Christ  has  been  represented  among  you 

as   crucified." 2.  T1\e   Spirit,   i.  e., 

miraculous  powers.  (Compare  Acts  xix. 
2,  6). 4.  Suffered.  Rather  "ex- 
perienced."  6.     Abraham    believed 

God.  Gen.  xv.  6.  Abraham  arrived  in 
Palestine  (with  Sarah,  Lot,  domestics, 
and  large  property)  at  the  age  of  75. 
God's  promise  to  him  regarding  the 
multitude  of  his  posterity  occurred  be- 
fore Ishmael's  birth  (see  Gen.  xv.  2), 
and  Ishmael's  birth  was  when  Abraham 
was  86.  We  can  suppose  the  promise 
was  made  when  he  was  80,  and  from 
that  time  till  Ishmael's  birth  his  faith 
in  God's  promise  shone  out  against  all 
human  calculation.  It  was,  however, 
13  years  after  Ishmael's  birth,  when 
Abraham  was  90  years  old,  that  God 
showed  him  that  Ishmael  was  not  the 
promised  seed,  and  added  to  this  new 
phase  of  his  promise  the  change  of  the 
names  of  Abraham  and  Sarah,  and  the 
rite  of  circumcision.  When  Abraham 
was  100  years  old,  Isaac  was  born. — 


GALATIANS. 


395 


8  And  the  Scripture,  foreseeing 
that  God  would  justify  the  heathen 
through  faith,  preached  before  the 
gospel  unto  Abraham,  saying.  In 
thee  shall  all  nations  be  blessed. 

9  So  then  they  which  be  of  faith 
are  blessed  with  faithfulAbraham. 

10  For  as  many  as  are  of  the 
works  of  the  law  are  under  the 
curse  :  for  it  is  written,  Cursed  is 
every  one  that  continueth  not  in 
all  things  which  are  written  in  the 
book  of  the  law  to  do  them. 

11  But  that  no  man  is  justified 
by  the  law  in  the  sight  of  God,  it 
is  evident :  for,  The  just  shall  live 
by  faith. 

12  And  the  law  is  not  of  faith  : 
but,  The  man  that  doeth  them  shall 
live  in  them. 

13  Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being 
made  a  curse  for  us  :  for  it  is 
written,  Cursed  is  every  one  that 
hangeth  on  a  tree  : 

14  That  the  blessing  of  Abra- 

Philo  says  that  fa  ith  is  the  sole  work  of 
righteousness"  1.  486.  See  Rom.  iv. 
3  aud  context.  Rom.  iv.  8,  and  2  Cor. 
v.  19,  show  how  "impute"  is  to  be 
taken.     It  is  the  Hebrew  u  chashav,"  2 

Sam.    xix.    19. 7.  Of  faith.      The 

same   root  above  translated    "  believe." 

■ 8.  The  Scripture  preached.     Comp. 

Mark  xv.  28,  John  vii.  38,  42  and  xix. 
37,  Rom.  iv.  3  and  ix.  17,  and  Gal.  hi. 
22 — especially  the  last  two.  Heathen 
=  countrymen  in  English  etymology. 
Compare  paganus  (pagan).  All  nations. 
The  emphasis  is  here  to  show  that 
Abraham  was  founder  of  a  universal, 
a  catholic  Church,  as  well  as  the  par- 
ticular Jewish  Church.  This  promise 
was  three  times  made  to  Abraham,  once 
at  Haran,  again  the  year  before  Isaac's 
birth,  and  still  again  when  Abraham  had 
in  effect  offered  up  Isaac,  i.  e.,  when  he 
was  75,  99,  and  (say)  125  years  old. 
Preached  the  gospel  before.     Literally, 


ham  might  come  on  the  Gentiles 
through  Jesus  Christ ;  that  we 
might  receive  the  promise  of  the 
Spirit  through  faith. 

15  Brethren,  I  speak  after  the 
manner  of  men ;  Though  it  le  but 
a  man's  covenant,  yet  if  it  le  con- 
firmed, no  man  disannulleth,  or 
addeth  thereto. 

16  Now  to  Abraham  and  his 
seed  were  the  promises  made.  He 
saith  not,  And  to  seeds,  as  of  ma- 
ny ;  but  as  of  one,  And  to  thy 
seed,  which  is  Christ. 

17  And  this  I  say,  that  the  cov- 
enant, that  was  confirmed  before 
of  God  in  Christ,  the  law,  which 
was  four  hundred  and  thirty  years 
after,  cannot  disannul,  that  it 
should  make  the  promise  of  none 
effect. 

18  For  if  the  inheritance  le  of 
the  law,  it  is  no  more  of  promise : 
but  God  gave  it  to  Abraham  by 
promise. 

19  Wherefore  then  serveth  the 

upre-evangelized." 10.  It  is  written. 

Deut.  xxvii.  26. 11.  The  quotation 

is  from  Hab.  ii.  4.     Note  its  connection. 

12.  Lev.  viii.  5. 13.  Deut.  xxi. 

23.  Such  a  curse  was  doubtless  pro- 
phetic, and  emblematic  of  Christ's  bear- 
ing a  deeper  curse — that  of  sin. 14. 

Tlie  promise  of  the  Spirit,  i.  e.,  the 
promise  that  the  Spirit  should  come. 
Compare  Acts  ii.  33 ;  and  also  its  ful- 
filment.  16.    Gen.   xvii.   7.      Which 

is  Christ,  i.  e.,  all  who  believe  in  Christ. 
(Compare  xv.  13  and  xxii.  17  of  Genesis, 
"■his  enemies.")  1  Cor.  xii.  12.  This 
verse  is  parenthetic,  thus:  "  Notice  the 
oneness  of  our  condition  with  whom 
God  thus  covenants.  Jew  and  Gentile 
are  all  alike — one   seed  (not  many)  in 

Christ." 17.  Four  hundred  and  thirty 

years  after,  viz.,  215  from  the  call  of 
Abraham  to  Jacob's  going  to  Egypt,  and 

215  from  that  time  to  the  law. 18. 

Gave  it  gratuitously. 19.    Because 


396 


GALATIANS. 


Uw?  It  was  added  because  of 
transgressions,  till  the  seed  should 
come  to  whom  the  promise  was 
made ;  and  it  was  ordained  by  an- 
gels in  the  hand  of  a  mediator. 

20  Now  a  mediator  is  not  a  me- 
diator of  one,  but  God  is  one. 

21  Is  the  law  then  against  the 
promises  of  God  ?  God  forbid  : 
for  if  there  had  been  a  law  given 
which  could  have  given  life,  verily 
righteousness  should  have  been  by 
the  law. 

22  But  the  Scripture  hath  con- 
cluded all  under  sin,  that  the 
promise  by  faith  of  Jesus  Christ 
might  be  given  to  them  that  be- 
lieve. 

23  But  before  faith  came,  we 
were  kept  under  the  law,  shut  up 
unto  the  faith  which  should  after- 
wards be  revealed. 

24  Wherefore  the  law  was  our 
schoolmaster  to  bring  us  unto 
Christ,  that  we  might  be  justified 
by  faith. 

25  Bat  after  that  faith  is  come, 
we  are  no  longer  under  a  school- 
master. 

26  For  ye  are  all  the  children 
of  God  by  faith  in  Christ  Jesus. 

27  For  as  many  of  you  as  have 
been  baptized  into  Christ  have  put 
on  Christ. 

of  transgressions.  Comp.Rom.  iii.  19,  20, 
v.  20,  and  vii.  7-13.  The  law  had  a 
twofold  work — to  check  our  transgres- 
sions and  to  reveal  to  us  our  transgres- 
sions. Angels.  Comp.  Heb.  ii.  2,  Acts 
vii.  53,  Psalm  lxviii.  17.  Mediator,  i.  e., 
Moses  (Deut.  v.  5). — 20.  This  verse  may 
be  thus  paraphrased :  "  Now  a  mediator 
implies  two  parties,  as  here  God  and 
man,  so  that  the  covenant  could  be 
broken  by  man  as  a  party,  but  God  alone 
makes  the  promise,  and  it  does  not  de- 
pend upon  man  for  its  maintenance." 


28  There  is  neither  Jew  nor 
Greek,  there  is  neither  bond  nor 
free,  there  is  neither  male  nor  fe- 
male :  for  ye  are  all  one  in  Christ 
Jesus. 

29  And  if  ye  be  Christ's,  then 
are  ye  Abraham's  seed,  and  heirs 
according  to  the  promise. 

CHAPTER  IV. 

"VTOW  I  say,  That  the  heir,  as 
JLi  long  as  he  is  a  child,  differeth 
nothing  from  a  servant,  though  ho 
be  lord  of  all ; 

2  But  is  under  tutors  and  gov- 
ernors until  the  time  appointed  of 
the  father. 

3  Even  so  we,  when  we  were 
children,  were  in  bondage  under 
the  elements  of  the  world : 

4  But  when  the  fulness  of  the 
time  was  come,  God  sent  forth  his 
Son,  made  of  a  woman,  made  under 
the  law, 

5  To  redeem  them  that  were 
under  the  law,  that  we  might  re- 
ceive the  adoption  of  sons. 

6  And  because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  his 
Son  into  your  hearts,  crying,  Ab- 
ba, Father. 

7  Wherefore  thou  art  no  more 
a  servant,  but  a  son ;   and  if  a 

21.  God  forbid.  Literally,  "By  no 

means,"  or  rather,  "May  it  not  be." 

22.  All.     In  the  Greek   "  all  things." 

24.     Schoolmaster.        The    Greek 

word  means  a  body-slave,  who  trained  a 

child   for   manhood.- 25.    Faith    is  f 

come.  Here,  and  in  ver.  23,  "  faith  "  is 
put  for  the  dispensation  of  Christ.  It  is 
the  view  of  dispensations  in  time,  not  of  I 

personal  experience. 27.  Have  put 

on.     Rom.  xiii.  14. 

IV. — 3.  The   elements   of  the  world, 
i.  e.,    external    rites — typical    ceremo- 


GALATIANS. 


397 


son,  then  an  heir  of  God  through 
Christ. 

8  Howbeit  then,  when  ye  knew 
not  God,  ye  did  service  unto  them 
which  by  nature  are  no  gods. 

9  But  now,  after  that  ye  have 
known  God,  or  rather  are  known 
of  God,  how  turn  ye  again  to  the 
weak  and  beggarly  elements, 
whereunto  ye  desire  again  to  be 
in  bondage  ? 

10  Ye  observe  days,and  months, 
and  times,  and  years. 

11  I  am  afraid  of  you,  lest  I 
have  bestowed  upon  you  labour  in 
vain. 

12  Brethren,  I  beseech  you,  be 
as  I  am ;  for  I  am  as  ye  are :  ye 
have  not  injured  me  at  all. 

13  Ye  know  how  through  in- 
firmity of  the  flesh  I  preached  the 
gospel  unto  you  at  the  first. 

14  And  my  temptation  which 
was  in  my  flesh  ye  despised  not, 
nor  rejected;  but  received  me  as 
an  angel  of  God,  even  as  Christ  Je- 
sus. 

15  Where  is  then  the  blessed- 
ness ye  spake  of?  for  I  bear  you 

nies — the  first  teachings,  which  are 
comparatively  earthly.     (Col.  ii.  8,  20.) 

8.  This   is   evidently  addressed  to 

the    Gentile    portion    of   the   Galatian 

Church.     Comp.  1  Thess.  iv.  5. 9. 

Or  rather  are  known  of  God.  Should 
be:  "And  yet  more  are  known  by 
God."  (Comp.  1  Cor.  viii.  3  and  Philip, 
iii.  12.)  Weak  and  beggarly.  -  Heb. 
vii.  18.  "Beggarly"  refers  to  their 
poverty  in  satisfying  spiritual  desire.  It 
should  be  rendered  "  poor  "  or  "  defect- 
ive."- 


record,  that,  if  it  had  been  possible, 
ye  would  have  plucked  out  your 
own  eyes,  and  have  given  them  to 
me. 

16  Am  I  therefore  become  your 
enemy,  because  I  tell  you  the 
truth  ? 

17  They  zealously  affect  you, 
!  hd  not  well ;  yea,  they  would  ex- 
clude you,  that  ye  might  affect 
them. 

18  But  it  is  good  to  be  zealous- 
ly affected  always  in  a  good  thing, 
and  not  only  when  I  am  present 
with  you. 

19  My  little  children,  of  whom 
I  travail  in  birth  again  until 
Christ  be  formed  in  you, 

20  I  desire  to  be  present  with 
you  now,  and  to  change  my  voice ; 
for  I  stand  in  doubt  of  you. 

21  Tell  me,  ye  that  desire  to 
be  under  the  law,  do  ye  not  hear 
the  law  ? 

22  For  it  is  written,  that  Abra- 
ham had  two  sons,  the  one  by  a 
bondmaid,  the  other  by  a  free  wo- 
man. 

23  But  he  who  teas  of  the  bond- 


12.  Be  as  I  am,  for  I  am  as 
ye  are,  i.  e.,  "  Imitate  me  in  all  these 
points,  for  I  am  situated  in  regard  to 
Chi-ist  and  salvation  precisely  as  you  are." 
Ye  have  not  injured  me  at  all.  This 
should  begin  a  new  clause,  and  read, 
"Ye  did  not  injure  me  at  all,"  i.  e., 


when    Paul    was 
Temptation,   i.    e. 


with     them, 
"trial"   or 


-14. 


tion. 


"afflic- 
(2  Cor.  xii.  7,  Acts  xx.  19.)- 


15.  Where  is  then  the  blessedness  ye 
spake  of?  I  thus  read  this  and  the  fol- 
lowing verse:  "What,  then,  is  your 
blessed  condition,  or  what  sort  of  a 
foundation  for  happiness  is  this  (for  I 
testify,  &c),  that  I  should  have  become 

your  enemy  by  speaking  the  truth? 

17.  "  They  are  zealous  for  you  not  well, 
but  they  desire  to  exclude  you  from  us 
apostles,    that   ye   may  be   zealous  for 

them." 19.   Of  whom  I  travail   in 

birth  again.  See  1  Cor.  iv.  15.  This 
verse  belongs  to  the  21st,  the  20th  being 
a  parenthesis,  thus :  "  but  I  was  desiring, 

&c." 20.  /  stand  in  doubt.    Rather, 

"I  am  perplexed  about  you." 24. 


898 


GALATIANS. 


■woman  was  born  after  the  flesh ; 
but  he  of  the  free  woman  was  by 
promise. 

24  Which  things  are  an  alle- 
gory :  for  these  are  the  two  cove- 
nants; the  one  from  the  mount 
Sinai,  which  gendereth  to  bond- 
age, which  is  Agar. 

25  For  this  Agar  is  mount  Si- 
nai in  Arabia,  and  answereth  to 
Jerusalem  which  now  is,  and  is  in 
bondage  with  her  children. 

26  But  Jerusalem  which  is 
above  is  free,  which  is  the  mother 
of  us  all. 

27  For  it  is  written,  Rejoice, 
thou  barren  that  bearest  not; 
break  forth  and  cry,  thou  that 
travailest  not :  for  the  desolate 
hath  many  more  children  than  she 
which  hath  a  husband. 

28  Now  we,  brethren,  as  Isaac 
was,  are  the  children  of  promise. 

29  But  as  then  he  that  was 
born  after  the  flesh  persecuted 
him  that  teas  bom  after  the  Spirit, 
even  so  it  is  now. 

39  Nevertheless  what  saith  the 
Scripture  ?  Cast  out  the  bond- 
woman and  her  son :  for  the  son 

Are  an  allegory.  Rather,  "are  allego- 
rically   explained."'    1  Cor.  x.  4,  Eph. 


1 
2. 
3. 


Bondage. 
Hagar  anrl  Ishrnael. 
Mount  Sinai. 
The  Law. 
Jerusalem. 


V. — 1.  Liberty  .  .  .  bondage.  These 
words  have  most  evident  reference  to 
Jewish  rites  and  release  from  them. 
They  assert  that  the  Christian  dispensa- 
tion is  ripened  Judaism — Judaism  out  of 
leading-strings.     It    is  freed   from  the 

trammels  of  outward  ceremonial. 2. 

If  ye  be  circumcised.  But  Paul  was  cir- 
cumcised. He  therefore  means,  "If  ye 
prefer  the  ritual  to  the  spiritual."  So  in 
ver.  3.   The  expression  "justified  by  the 


of  the  bondwoman  shall  not  be 
heir  with  the  son  of  the  free  wo- 
man. 

31  So  then,  brethren,  we  are 
not  children  of  the  bondwoman, 
but  of  the  free. 

CHAPTER  V. 

OTAND  fast  therefore  in  the 
O  liberty  wherewith  Christ  hath 
made  us  free,  and  be  not  entan- 
gled again  with  the  yoke  of  bond- 
age. 

2  Behold,  I  Paul  say  unto  you, 
that  if  ye  be  circumcised,  Christ 
shall  profit  you  nothing. 

3  For  I  testify  again  to  every 
man' that  is  circumcised,  that  he 
is  a  debtor  to  do  the  whole  law. 

4  Christ  is  become  of  no  effect 
unto  you,  whosoever  of  you  are 
justified  by  the  law ;  ye  are  fallen 
from  grace. 

5  For  we  through  the  Spirit 
wait  for  the  hope  of  righteousness 
by  faith. 

6  For  in  Jesus  Christ  neither 
circumcision  availeth  any  thing, 
nor  uncircumcision ,  but  faith 
which  worketh  by  love. 

v.  32.  Which  gendereth  to  bondage, 
"  bringing  forth  into  bondage." 

Freedom. 

1.  Sarah  and  Isaac. 

2.  The  Promise. 

3.  The  New  Jerusalem. 

law,"  in  the  4th  verse,  is  the  same. 

(Rom.  ii.  25.) 4.  Christ  is  become  of 

no  effect  unto  you.  Rather,  "Ye  are  loos- 
ened from  Christ."     See  Romans  vii.  2. 

Yc  are  fallen  from  grace,  i.  e.,  from  a 
system  which  has  grace  for  its  founda- 
tion.  5.  Hope  of  righteousness,  i.  e., 

hoped-for  righteousness.    See  2  Tim.  iv. 

8. 6.  Neither  circumcision  availeth, 

&c.     See  chap.  vi.   15,   1  Cor.  vii.  19. 

Which  worketh    by    love,    or    "which 


GALATIANS. 


399 


7  Ye  did  run  well;  who  did 
hinder  you  that  ye  should  not 
obey  the  truth  ? 

8  This  persuasion  cometh  not  of 
him  that  calleth  you. 

9  A  little  leaven  leaveneth  the 
whole  lump. 

10  I  have  confidence  in  you 
through  the  Lord,  that  ye  will  be 
none  otherwise  minded  :  but  he 
that  troubleth  you  shall  bear  his 
judgment,  whosoever  he  be. 

11  And  I,  brethren,  if  I  yet 
preach  circumcision,  why  do  I  yet 
suffer  persecution  ?  then  is  the 
offence  of  the  cross  ceased. 

12  I  would  they  were  even  cut 
off  which  trouble  you. 

13  For,  brethren,  ye  have  been 
called  unto  liberty ;  only  use  not 
liberty  for  an  occasion  to  the  flesh, 
but  by  love  serve  one  another. 

14  For  all  the  law  is  fulfilled 
in  one  word,  even  in  this;  Thou 
shalt  love  thy  neighbour  as  thy- 
self. 

15  But  if  ye  bite  and.  devour 
one  another,  take  heed  that  ye  be 
not  consumed  one  of  another. 

16  This  I  say  then,  Walk  in 
the  Spirit,  and  ye  shall  not  fulfil 
the  lust  of  the  flesh. 

17  For  the  flesh  lusteth  against 

energizes  through  love." 8.  Him  that 

calleth  you,  i.  e.,   God. 9.   Leaven. 

1  Cor.  v.  6.  Referring  to  the  evil  teachers. 
-1 1 .    This   verse   is    parenthetical : 


"He  that  troubleth,"  (ver.  10)  and 
"they  which  trouble,"  (ver.  12)  refer 
probably  to  the  foreign  leader  and  the 
domestic  insurrectionists  against  Paul. 
Paul  had  circumcised  Timothy  in  those 

regions. 13.  Liberty.     As  in  ver.  1. 

See  1  Pet.  ii.  16,  1  Cor.  viii.    9. 14. 

Rom.  xiii.  8. 16.  Ye  shall  not  fulfil. 

Rather   u Do  not  fulfil." 21.     "'In 


the  Spirit,  and  the  Spirit  against 
the  flesh :  and  these  are  contrary 
the  one  to  the  other ;  so  that  ye 
cannot  do  the  things  that  ye  would. 

18  But  if  ye  be  led  of  the 
Spirit,  ye  are  not  under  the  law. 

19  Now  the  works  of  the  flesh 
are  manifest,  which  are  these, 
Adultery,  fornication,  unclean- 
ness,  lasciviousness, 

20  Idolatry,  witchcraft,  hatred, 
variance,  emulations,  wrath,  strife, 
seditions,  heresies, 

21  Envyings,  murders,  drunk- 
enness, revellings,  and  such  like  : 
of  the  which  I  tell  you  before,  as 
I  have  also  told  you  in  time  past, 
that  they  which  do  such  things 
shall  not  inherit  the  kingdom  of 
God. 

22  But  the  fruit  of  the  Spirit 
is  love,  joy,  peace,  longsuffering, 
gentleness,  goodness,  faith, 

23  Meekness,  temperance :  a- 
gainst  such  there  is  no  law. 

24  And  they  that  are  Christ's 
have  crucified  the  flesh  with  the 
affections  and  lusts. 

25  If  we  live  in  the  Spirit,  let 
us  also  walk  in  the  Spirit. 

26  Let  us  not  be  desirous  of 
vainglory,  provoking  one  another, 
envying  one  another. 

regard  to  which  I  forewarn  you  (even  as 

I  have  said  the  same  thing  before)." 

22.  TJie  fruit  of  the  Spirit  vs.  "  the 
works  of  the  flesh."  The  former  speaks 
of  growth  and  vital  connection.     The 

latter  are   disorderly. 23.    Against 

such  there  is  no  law,  i.  e.,  those  who 
have  these  graces  have  them  as  God's 
reconciled  children  saved  from  the  law's 

penalty. 24.     With    the    affections.. 

Rather    "with    its    affections." 26. 

Provoking  one  another.  Rather  "  chal- 
lenging." 


400 


EPHESIAtfS. 


CHAPTER  VI. 

BRETHREN,  if  a  man  be  over- 
taken in  a  fault,  ye  which  are 
spiritual,  restore  such  a  one  in  the 
spirit  of  meekness ;  considering 
thyself,  lest  thou  also  be  tempt- 
ed. 

2  Bear  ye  one  another's  burdens, 
and  so  fulfil  the  law  of  Christ. 

3  For  if  a  man  think  himself 
to  be  something,  when  he  is  noth- 
ing, he  deceiveth  himself. 

4  But  let  every  man  prove  his 
own  work,  and  then  shall  he  have 
rejoicing  in  himself  alone,  and  not 
in  another. 

5  For  every  man  shall  bear  his 
own  burden. 

6  Let  him  that  is  taught  in  the 
word  communicate  unto  him  that 
teacheth  in  all  good  things. 

7  Be  not  deceived  ;  God  is  not 
mocked :  for  whatsoever  a  man 
soweth,  that  shall  he  also  reap. 

8  For  he  that  soweth  to  his 
flesh  shall  of  the  flesh  reap  corrup- 
tion ;  but  he  that  soweth  to  the 
Spirit  shall  of  the  Spirit  reap  life 
everlasting. 

9  And  let  us  not  be  weary  in 
well  doing  :  for  in  due  season  we 
shall  reap,  if  we  faint  not. 

10  As  we  have  therefore  op- 
portunity, let  us  do  good  unto  all 

VI. — 2.  Sympathize  with  such  a  one 
in  his  fall.  "Burden"  is  here  the  man's 
.sinful  fall  and  afflictions  therewith. 

3.  "  For  if  a  man  think  he  is  any  thing, 
he  is  nothing  and  deceives  himself." 

4.  "Let  each  be  able  to  rejoice  by  com- 
paring himself  with  himself  and  not  with 

his  neighbour,  in  goodness." 5.  "  For 

each  shall  be  responsible  for  his  own 


men,  especially  unto  them  who  are 
of  the  household  of  faith. 

11  Ye  see  how  large  a  letter  I 
have  written  unto  you  with  mine 
own  hand. 

12  As  many  as  desire  to  make 
a  fair  shew  in  the  flesh,  they  con- 
strain you  to  be  circumcised  ;  only 
lest  they  should  suffer  persecution 
for  the  cross  of  Christ. 

13  For  neither  they  themselves 
who  are  circumcised  keep  the  law ; 
but  desire  to  have  you  circum- 
cised, that  they  may  glory  in  your 
flesh. 

14  But  God  forbid  that  I 
should  glory,  save  in  the  cross  of 
our  Lord  Jesus  Christ,  by  whom 
the  world  is  crucified  unto  me, 
and  I  unto  the  world. 

15  For  in  Christ  Jesus  neither 
circumcision  availeth  any  thing, 
nor  uncircumcision,  but  a  new 
creature. 

16  And  as  many  as  walk  ac- 
cording to  this  rule,  peace  be  on 
them,  and  mercy,  and  upon  the 
Israel  of  God. 

17  From  henceforth  let  no  man 
trouble  me  :  for  I  bear  in  my 
body  the  marks  of  the  Lord  Jesus. 

18  Brethren,  the  grace  of  our 
Lord  Jesus  Christ  be  with  your 
spirit.     Amen. 

Tf  Unto  the  Galatians  written  from  Rome. 

duty."  "Burden"  is  here  "duty"  or 
"  responsibility." 9.  Be  weary.  Rath- 
er "lose  courage"  or  "despond." 

1 1 .  How  large  a  letter  .  .  .  with  my  oivn 
hand.  Paul  (we  may  infer)  usually  em- 
ployed  an   amanuensis  for  his   letters. 

17.  /  bear  in  my  body  the  marks 

of  the  Lord  Jesus,  i.  e.,  marks  of  suffer- 
ing for  him. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

EPHESIAJSTS. 


CHAPTER  I. 

PAUL,  an  apostle  of  Jesus 
Christ  by  the  will  of  God,  to 
the  saints  which  are  at  Ephesus, 
and  to  the  faithful  in  Christ  Jesus  : 

2  Grace  he  to  you,  and  peace, 
from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Fath- 
er of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual 
blessings  in  heavenly  places  in 
Christ : 

4  According  as  he  hath  chosen 
us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy 
and  without  blame  before  him  in 
love : 

This  Epistle  was  written  from  Rome, 
probably  in  the  year  60.  This  Epistle, 
and  that  to  the  Colossians,  and  that  to 
Philemon,  were  evidently  written  at  the 
same  time,  and  sent  by  Onesimus  and 
Tychicus.  In  this  Paul  urges  the 
Ephesians  to  growth  and  unity  in  Christ. 

I. — 1.  Paul,  an  apostle.  See  Gal.  i. 
1.  Ephesus.  See  Acts  xviii.  19,  and 
the  19th  chapter:  u To  the  saints  and 
faithful  in  Christ   Jesus   which   are   in 

Ephesus." 2.    Grace  be  to  you,  and 

peace.    See  Gal.  i.  3. 3.  In  heavenly 

places.  See  ver.  20,  and  chap.  ii.  6  and 
hi.  10.  Paul  speaks  of  the  joys  of 
heaven  as  already  ours,  so  surely  are 
they  provided  for  us,  and  such  antepasts 

of  them  we  possess  here. 6.  To  the 

praise  of  the  glory  of  his  grace,  i.  e.,  to 
the  praise  of  his  glorious  grace.  He 
hath  made  us  accepted.  Literally,  "he 
hath  graced  us."  It  is  the  verb  of 
the  noun  translated  "grace"  in  this 
verse. 7.    In    whom    we    have    re- 


5  Having  predestinated  us  un- 
to the  adoption  of  children  by  Je- 
sus Christ  to  himself,  according 
to  the  good  pleasure  of  his  will, 

6  To  the  praise  of  the  glory  of 
his  grace,  wherein  he  hath  made 
us  accepted  in  the  beloved : 

7  In  whom  we  have  redemp- 
tion through  his  blood,  the  forgive- 
ness of  sins,  according  to  the  rich- 
es of  his  grace ; 

8  Wherein  he  hath  abounded 
toward  us  in  all  wisdom  and  pru- 
dence ; 

9  Having  made  known  unto  us 
the  mystery  of  his  will,  according 
to  his  good  pleasure  which  he  hath 
purposed  in  himself: 

demption  through  his  blood,  the  forgive- 
ness of  sins.  These  words  are  parentheti- 
cal, "  his  grace  "  being  "  God's  grace." 

(Col.    i.    14.) 8.    In   giving   us   all 

wisdom  and  prudence.  See  Col.  i.  9- 
God  by  his  abounding  grace  gives  us 
wisdom  to  understand  and  prudence  to 
embrace  the  gospel,  or  rather  a  wise 
prudence  to  appreciate  and  accept  the 

truth. 9.  See  ver.  5.     The  mystery, 

i.  e.,  the  hidden  thing.  Paul  calls  the 
rejection  of  the  Jews  a  mystery  (Rom. 
xi.  25),  a  mystery,  however,  disclosed 
by  the  gospel.  So  also  the  true  charac- 
ter of  the  Messiah  was  a  mystery  until 
the  gospel  came  (Rom.  xvi.  25,  1  Cor. 
ii.  7,  and  repeatedly  elsewhere  in  Paul's 
writings).  The  gospel  was  the  great 
revealer  of  mysteries.  The  mystery  of 
his  will,  i.  e.,  that  determination  which 
God  kept  hidden  till  the  fulness  of  time. 
The  10th  verse  explains  what  it  was. 
Which  he  hath  purposed  in  hhnself. 
Rather,  "  which  (good  pleasure)  he  (God) 


402 


EPHESIANS. 


10  That  in  the  dispensation  of 
the  fulness  of  times  he  might 
gather  together  in  one  all  things 
in  Christ,  both  which  are  in  heav- 
en, and  which  are  on  earth  ;  even 
in  him : 

11  In  whom  also  we  have  ob- 
tained an  inheritance,  being  pre- 
destinated according  to  the  pur- 
pose of  him  who  worketh  all  things 
after  the  counsel  of  his  own  will : 

12  That  we  should  be  to  the 
praise  of  his  glory,  who  first  trust- 
ed in  Christ. 

13  In  whom  ye  also  trusted, 
after  that  ye  heard  the  word  of 
truth,  the  gospel  of  your  salva- 
tion :  in  whom  also,  after  that  ye 
believed,  ye  were  sealed  with  that 
Holy  Spirit  of  promise, 

14  Which  is  the  earnest  of  our 
inheritance  until  the  redemption 
of  the  purchased  possession,  unto 
the  praise  of  his  glory. 

15  Wherefore  I   also,  after  I 

hath  purposed  in  him  (Christ)." 10. 

He  might  gather  together  in  one.  The 
same  word  translated  in  Romans  xiii.  9 
by  "it  is  briefly  comprehended."  All 
God's  children  on  earth  and  in  heaven 
are  to  be  comprehended  in  Christ,  and 
all  God's  methods  on  earth  and  in  heaven 
have  their  completeness  in  him.  Types 
end  in  him,  prophecies  point  to  him, 
and  the  upper  sanctuary  of  heaven  has 
awaited  his  coming  to  die  for  sinners, 
while  all  alike  in  heaven  and  earth  await 

his  coming  to  judgment. 12.  "That 

we,  Jews,  who  first  trusted  in  Christ, 
should  be  to  the  praise  of  his  glory." 

13.    Ye  Gentiles.     Ye  were  sealed 

with  that  Holy  Spirit  of  pvomise,  i.  e., 
Ye  were  stamped  with  God's  seal,  by  his 
giving  you  the  promised  miraculous 
gifts.  The  ordinary  gifts  of  the  Spirit 
may  be   included.     Compare  chap.  iv. 

30,  and  2  Cor.  i.  22  and  v.  5. 14. 

Earnest  of  our  inheritance,  <fcc.  The 
Spirit  in  our  hearts,  cither  by  his  ordi- 


heard  of  your  faith  in  the  Lord 
Jesus,  and  love  unto  all  the  saints, 

16  Cease  not  to  give  thanks  for 
you,  making  mention  of  you  in  my 
prayers ; 

17  That  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory, 
may  give  unto  you  the  spirit  of 
wisdom  and  revelation  in  the 
knowledge  of  him : 

18  The  eyes  of  your  under- 
standing being  enlightened ;  that 
ye  may  know  what  is  the  hope  of 
his  calliDg,  and  what  the  riches  of 
the  glory  of  his  inheritance  in  the 
saints, 

19  And  what  is  the  exceeding 
greatness  of  his  power  to  us-ward 
who  believe,  according  to  the  work- 
ing of  his  mighty  power, 

20  Which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead, 
and  set  him  at  his  own  right  hand 
in  the  heavenly  places, 

21  Far  above  all  principality 

nary  or  extraordinai-y  gifts,  is  a  pledge 
of  God's  presence  and  his  readiness  to 
communicate  to  us  the  joys  at  his  right 

hand.     See  chapter  iv.  30. 15,  16. 

Here  we  have  the  formula  found  in 
•Rom.  i.  9,  Phil.  i.  4,  Col.  i.  3,  1  Thess. 
i.  2,  &c.  It  shows  that  the  foregoing 
verses  from  ver.  3  form  a  parenthesis  in 
the  preface  of  the  apostle.  This  paren- 
thesis seems  to  have  been  excited  by  his 
mention  of  the  spiritual  blessings  which 

are   given   in  Christ  in  ver.  3. 17. 

The  God  of  our  Lord  Jesus  Christ. 
Compare  John  xx.  17  and  Heb.  i.  9. 
God  was  the  God  of  the  man  Christ 
Jesus,  but  the  Divine  Word  was  God. 
Christ's  very  manhood  is  the  only  key  to 
his  humiliation.  The  spirit  of  wisdom 
and  revelation,  i.  e.,  the  Spirit  making 
you  wise  and  revealing  truth  to  you.  Of 

him,  i.  e.,  the  Father  of  glory. 18. 

"  The  eyes  of  your  understanding  being 
enlightened  so  that  you  may  know." 
This  is  the   work   of    the    "  Spirit  of 


EPHESIANS. 


403 


and  power,  and  might,  and  domin- 
ion, and  every  name  that  is  named, 
not  only  in  this  world,  but  also  in 
that  which  is  to  come : 

22  And  hath  put  all  tilings  un- 
der his  feet,  and  gave  him  to  be  the 
head  over  all  things  to  the  church, 

23  Which  is  his  body,  the  ful- 
ness of  him  that  filleth  all  in  all. 


A 


CHAPTER  II. 

ND  you  hath  he  quickened,  who 
were  dead  in  trespasses  and 


sins 


2  Wherein  in  time  past  ye 
walked  according  to  the  course  of 
this  world,  according  to  the  prince 
of  the  power  of  the  air,  the  spirit 
that  now  worketh  in  the  children 
of  disobedience  : 

wisdom  and  revelation,"  (ver.  17.)  The 
hope  of  his  calling,  i.  e.,  of  the  calling 
•wherewith  he  hath  called  us.  His  in- 
heritance, i.  e.,  the  inheritance  which  he 

has  prepared. 19.  Power .  .  .power. 

Rather  "  power  .  .  .  strength."  Differ- 
ent words  in  Greek. 22.  Head  over 

all  things,  i.  e.,  head  supreme. 23. 

All  in  all.  See  1  Cor.  xii.  6  and  xv.  28, 
and  Col.  iii.  11.  It  maybe  resolved  into 
"all  things  in  all  places."  It  is  a  strong 
expression  of  universal  presence. — The 
argument  of  this  chapter  is  thus  (after 
the  inscription):  "  Praise  be  to  God  for 
the  distinguishing  mercies  of  his  grace, 
by  which  he  has  chosen  us  to  be  holy 
children,  accepted  through  Christ's  blood, 
and  has  granted  us  important  revelations 
of  his  will,  and  has  promised  us  an  eter- 
nal inheritance,  of  which  he  has  given 
us  the  Spirit  as  a  pledge.  I  pray  that 
God  may  reveal  more  and  more  to  you 
the  glories  of  that  inheritance,  and  give 
you  confidence  in  that  power  which,  as 
it  raised  Christ,  will  also  raise  you  from 
the  dead." 

II. — 1.  Hath  he  quickened.  This  is 
rightly  supplied  from  ver.  5,  the  paren- 
thesis describing  their  former  evil  condi- 


3  Among  whom  also  we  all  had 
our  conversation  in  times  past  in 
the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind ; 
and  were  by  nature  the  children  of 
wrath,  even  as  others. 

4  But  Grod,  who  is  rich  in  mer- 
cy, for  his  great  love  wherewith  he 
loved  us, 

5  Even  when  we  were  dead  in 
sins,  hath  quickened  us  together 
with  Christ,  (by  grace  ye  are 
saved ;) 

6  And  hath  raised  us  up  to- 
gether, and  made  us  sit  together 
in  heavenly  places  in  Christ  Je- 
sus : 

7  That  in  the  ages  to  come  he 
might  shew  the  exceeding  riches 
of  his  grace,  in  his  kindness  to- 
ward us,  through  Christ  Jesus. 

tion  coming  in  between  and  marring  the 
continuity  of  the  sentence,  Paul  resuming 
it  in  the  first  person  plural.  The  con- 
nection with  the  preceding  chapter  seems 
to  be  this  :  "As  God  raised  Christ  from 
the  dead,  so  he  has  raised  you  in  a  spirit- 
ual resurrection  from  the  death  of  tres- 
passes and  sins."  If  any  distinction  is 
to  be  made  between  "  trespasses "  and 
"  sins,"  the  former  refers  to  the  outward 
life,  and  the  latter  to  the  inward  principle. 

2.  Comp.  John  xii.  31  and  2  Cor. 

iv.  4.  It  was  a  Jewish  belief  that  the  air 
was  full  of  evil  spirits.  Paul,  by  using 
this  language,  evidently  teaches  that  their 
belief  was  partly  true,  and  shows  that 

Satan  had  special  power  in  the  air. 

3.  Had  our  conversation,  or  "consorted." 
5.  By  grace  ye  are  saved.  This  in- 
terjected phrase  seems  to  be  induced  by 
the  mention  of  our  utter  deadness,  as  if 
he  said,  "  See,  we  were  utterly  dead  and 
hence  helpless,  so  that  our  salvation  was 
wholly  of  grace."  Afterward  he  repeats 
the  phrase  and  dwells  upon  it  (ver.  8). 

6.  We  shall  sit  with  Christ  in  his 

throne  (Rev.  iii.  21)  hereafter  "in  the 
ages  to  come,"  and  we  already  sit  with 
him  in  a  spiritual  communion  (John  xiv. 


404 


EPHESIANS. 


8  For  by  grace  are  ye  saved 
through  faith  ;  and  that  not  of 
yourselves  :    it  is  the  gift  of  God  : 

9  Not  of  works,  lest  any  man 
should  boast. 

10  For  we  are  his  workman- 
ship, created  in  Christ  Jesus  un- 
to good  works,  which  God  hath 
before  ordained  that  we  should 
walk  in  them.  . 

11  Wherefore  remember,  that 
ye  heing  in  time  past  Gentiles  in 
the  flesh,  who  are  called  Uncir- 
cumcision  by  that  which  is  called 
the  Circumcision  in  the  flesh  made 
by  hands ; 

12  That  at  that  time  ye  were 
without  Christ,  being  aliens  from 
the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of 
promise,  having  no  hope,  and  with- 
out God  in  the  world : 

13  But  now,  in  Christ  Jesus, 
ye  who  sometime  were  far  off 
are  made  nigh  by  the  blood  of 
Christ.. 

14  For  he  is  our  peace,  who 
hath  made  both  one,  and  hath 
broken  down  the  middle  wall  of 
partition  between  us  ; 

23). 8.  And  that  not  of  yourselves. 

"  That"  refers  to  salvation  by  faith.  This 
salvation  by  faith  is  the  gift  of  God.— r- 
12.  Tlie  covenants  of  promise  made  to 
Abraham  and  his  posterity.  Compare 
Gal.  iii.  16,  17,  and  Gen.  xii.  3  and  xvii. 
4  and  xxvi.  3.  Having  no  hope  such  as 
Abraham's  descendants  had  in  these  pro- 
mises.    Without  God,  i.  e.,  unvisited  by 

God's  revelation  and  promises. 14, 

15.  Oicr  peace,  i.  e.,  our  peace-maker 
(see  ver.  1 5),  breaking  down  the  sepa- 
ration and  enmity  of  Jew  and  Gentile. 
Who  hath  made  both  (Jew  and  Gentile) 
one.  And  hath  broken  down  the  middle 
wall  of  partition  between  us,  which  was 
our  enmity,  by  his  flesh  ,  having  abolish- 
ed the  law  of  commandments  contained 


1 5  Having  abolished  in  his  flesh 
the  enmity,  even  the  law  of  com- 
mandments contained  in  ordinan- 
ces ;  for  to  make  in  himself  of 
twain  one  new  man,  so  making 
peace ; 

16  And  that  he  might  recon- 
cile both  unto  God  in  one  body 
by  the  cross,  having  slain  the  en-* 
mity  thereby : 

17  And  came  and  preached 
peace  to  you  which  were  afar  off, 
and  to  them  that  were  nigh. 

18  For  through  him  we  both 
have  access  by  one  Spirit  unto  the 
Father. 

19  Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but 
fellow  citizens  with  the  saints,  and 
of  the  household  of  God ; 

20  And  are  built  upon  the 
foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  be- 
ing the  chief  corner  stone  ; 

21  In.  whom  all  the  building 
fitly  framed  together  groweth  un- 
to a  holy  temple  in  the  Lord : 

22  In  whom  ye  also  are  build- 
ed  together  for  a  habitation  of 
God  through  the  Spirit. 

in  ordinances.     Comp.  Col.  i.  22.     Of 

twain  one   new  man.     See  above. 

16.  In  one  body  of  believers.   See  chap, 
iii.   6.     The  enmity  between   Jew  and 

Gentile. 17.    And    he    came   and 

preached  the  good  tidings  of  peace. 


18.    We  both,  i.  e.,  Jew  and  Gentile. 

21.  In  whom.     Rather,  uin  which 

foundation." 22.  In  whom.    Rather, 

"  in  which  foundation." — The  argument 
of  this  chapter  is  thus :  "  Christ  has  also 
raised  you  from  the  death  of  trespasses 
and  sins  by  his  grace,  and  thus  brought 
you  Gentiles  and  us  Jews  into  close  re- 
lationship as  equally  saved  by  his  death 
and  united  as  one  temple  to  his  glory, 
the  residence  of  God  through  the  Holy 
Spirit." 


EPHESIANS. 


405 


CHAPTER  III. 

FOR  this  cause  I  Paul,  the  pris- 
oner of  Jesus  Christ  for  you 
Gentiles, 

2  If  ye  have  heard  of  the  dis- 
pensation of  the  grace  of  God 
which  is  given  me  to  you-ward  : 

3  How  that  by  revelation  he 
made  known  unto  me  the  myste- 
ry; (as  I  wrote  afore  in  few  words ; 

4  Whereby,  when  ye  read,  ye 
may  understand  my  knowledge  in 
the  mystery  of  Christ,) 

5  Which  in  other  ages  was  not 
made  known  unto  the  sons  of  men, 
as  it  is  now  revealed  unto  his  ho- 
ly apostles  and  prophets  by  the 
Spirit ; 

6  That  the  Gentiles  should  be 
fellow  heirs,  and  of  the  same  body, 
and  partakers  of  his  promise  in 
Christ  by  the  gospel : 

III. — 1.  For  this  cause,  i.  e.,  because 
of  God's  grace  in  calling  both  Jews  and 
Gentiles.  /  Paul,  the  prisoner  of  Jesus 
Christ  for  you  Gentiles.  From  this  point 
a  parenthesis  extends  to  ver.  14,  where, 
on  account  of  the  length  of  the  paren- 
thesis, the  words  "for  this  cause  I"  are 
repeated.  The  prisoner.  Paul  was  now 
a  prisoner  at  Rome.     See  Acts  xxviii. 

16,  30. 2.  If  ye  have  heard,  d'c.  This 

parenthesis  of  ver.  2-13  is  an  apology 
for  Paul's  special  interference  with  them, 
thus:  "  I  say  I  am  a  prisoner  for  your 
sakes,  because  I  was  divinely  commis- 
sioned to  preach  to  the  Gentiles,  and 
thus  show  God's  glory  in  the  building 
up  of  the  Church  of  Christ  out  of  both 
Jews  and  Gentiles."  If  ye  have  heard. 
A  modest  way  of  saying,  "  Surely  ye 
have  heard."  Dispensation  of  making 
known  the  gospel  of  the  grace  of  God. 

3.  By  revelation.   Comp.  Gal.  i.  16. 

As  I  tcrote  afore.   In  chap.  i.  9,  10.  See 

note  on  i.  9. 5.   Which  mystery  of 

Jew  and  Gentile  union  in  Christ.  See 
ver.  6. 6.  Fellow  heirs,  &c.  Or,  "co- 
heirs and  co-members  of  the  same  body 


7  Whereof  I  was  made  a  min- 
ister, according  to  the  gift  of  the 
grace  of  God  given  unto  me  by  the 
effectual  working  of  his  power. 

8  Unto  me,  who  am  less  than 
the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among 
the  Gentiles  the  unsearchable  rich- 
es of  Christ ; 

9  And  to  make  all  men  see  what 
is  the  fellowship  of  the  mystery, 
which  from  the  beginning  of  the 
world  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ: 

10  To  the  intent  that  now  unto 
the  principalities  and  powers  in 
heavenly  places  might  be  known 
by  the  church  the 'manifold  wis- 
dom of  God, 

11  According  to  the  eternal 
purpose  which  he  purposed  in 
Christ  Jesus  our  Lord  : 

and  co-partakers  of  his  promise." 7. 

Whereof,  i.  e.,  of  which  gospel.  Col.  i. 
23,  25.  Minister.  The  Greek  word 
"deacon"  in  its  primal,  non-technical 
sense.  Effectual  working.  Simply  "  en- 
ergy."  8.     Unsearchable.     Literally, 

"  that   cannot  be   tracked   out." 9. 

And  to  make  all  men  see.  Lit.,  "  And 
to  enlighten  all  men."  To  agree  with 
the  phrase  in  ver.  8,  it  should  read, 
"And  should  make,  &c."  Fellowship. 
Rather  "  dispensation."  Same  word  as 
in  ver.  2,  according  to  the  best  MSS. 
The  "  dispensation  of  the  mystery"  was 
the  dispensation  of  making  known  the 
before-hidden  fact  of  union  of  Jew  and 
Gentile  in  Christ.  From  the  beginning 
of  the  world.     Lit.   "  from   the   ages." 

10.  By  the  church  as  a  monument 

of  God's  wisdom  in  the  union  of  all 
mankind.  Hath  been  hid  to  the  intent 
that,  dec.  God  had  kept  this  hidden  in 
order  that  it  might  then  be  revealed  to 
angels  as  well  as  men  (1  Pet.  i.  12). 
Manifold.  This  is  a  striking  word  in 
the  Greek,  and  strictly  means  "  very 
variegated."     It  has  reference  to  the 


406 


EPHESIANS. 


12  In  whom  we  have  boldness 
and  access  with  confidence  by  the 
faith  of  him. 

13  Wherefore  I  desire  that  ye 
faint  not  at  my  tribulations  for 
you,  which  is  your  glory. 

14  For  this  cause  I  bow  my 
knees  unto  the  Father  *  of  our 
Lord  Jesus  Christ, 

15  Of  whom  the  whole  family 
in  heaven  and  earth  is  named, 

16  That  he  would  grant  you,  ac- 
cording to  the  riches  of  his  glory, 
to  be  strengthened  with  might  by 
his  Spirit  in  the  inner  man ; 

17  That  Christ'  may  dwell  in 
your  hearts  by  faith ;  that  ye,  be- 
ing rooted  anS.  grounded  in  love, 

18  May  be  able  to  comprehend 
with  all  saints  what  is  the  breadth, 
and  length,  and  depth,  and  height ; 

19  And  to  know  the  love  of 
Christ,  which  passeth  knowledge, 
that  ye  might  be  filled  with  all 
the  fulness  of  God. 

infinite  number  of  ways  in  which  God 

exhibits  his  wisdom. 12.  Access  to 

God  with  confidence. 13.    Wherefore 

I  desire  that  ye  faint  not.  Rather, 
"  Wherefore  (on  account  of  this  my 
high  mission)  I  pray  that  I  may  not 
faint."  Which  is  your  glory.  The  great 
subject  of  Paul's  preaching,  to  wit,  the 
union  of  Jews  and  Gentiles  by  faith  in 
Christ,  was  the  cause  of  his  sufferings 
and  also  the  glory  of  the  Gentiles,  for  it 
made  them  chosen  of  God. 14.  Re- 
sumption of  argument  of  the  1st  verse 
after   the   long   pareli thesis.      For   this 

cause.     See   ver.    1. 15.    Of  whom 

(i.  e.,  God  the  Father)  every  fatherhood 
(Lat.  paternitas)  in  heaven  and  earth  is 
named.  That  is,  every  being  who  can 
speak  of  a  father  looks  up  to  God  as 
Father.     Compare  the  German  version. 

16.  The  inner  man.    See  Rom.  vii. 

22.    The  conscience. 17.  Grounded. 

Rather  "  founded." 18.  And  height 

of  the   love   of   Christ.      Comprehend. 


20  Now  unto  him  that  is  able 
to  do  exceeding  abundantly  above 
all  that  we  ask  or  think,  according 
to  the  power  that  worketh  in  us, 

21  Unto  him  be  glory  in  the 
church  by  Christ  Jesus  through- 
out all  ages,  world  without  end. 
Amen. 

CHAPTER  IT. 

T  THEREFORE,  the  prisoner 
JL  of  the  Lord,  beseech  you  that 
ye  walk  worthy  of  the  vocation 
wherewith  ye  are  called, 

2  With  all  lowliness  and  meek- 
ness, with  longsuffering,  forbearing 
one  another  in  love ; 

3  Endeavouring  to  keep  the 
unity  of  the  Spirit  in  the  bond  of 
peace. 

4  There  is  one  body,  and  one 
Spirit,  even  as  ye  are  called  in 
one  hope  of  your  calling ; 

5  One  Lord,  one  faith,  one  bap- 
tism, 

Rather  "  take  hold  of,"  "  grasp,"  or 
"  seize." — The  argument  of  this  chapter 
is  thus :  "  I,  Paul,  as  divinely  entrusted 
with  the  promulgation  of  the  gospel  to 
you  Gentiles,  pray  that  you  may  more 
fully  appreciate  the  magnitude  of  the 
Divine  love  as  displayed  in  the  redemp- 
tion of  man  by  Christ  and  the  establish- 
ment of  the  Church." 

IV.— 1.  Therefore.  Rather  "then," 
i.  e.,  in  accordance  with  my  foremen- 
tioned  views  and  desires.  The  prisoner 
of  the  Lord.  Rather,  "  the  prisoner  in 
the  Lord."  See  chap.  iii.  1.  Vocation, 
i.  e.,  calling.  Same  word  as  in  chap.  i. 
18,  and  of  the  same  root  with  the  fol- 
lowing verb.  See  ver.  4.  The  calling 
was  a  calling  out  of  nature's  darkness 
into   the   gospel's  marvellous  light,     i 

Pet.  ii.  9. 2.  Lowliness',  or  "humble- 

mindedness." 4.  One  body  of  Chris- 
tians. One  Spirit  gives  life  to  that  body. 
One  hope  of  everlasting  life  with  God  in 
the  hope  with  which  you  were  called  to 


EPHESIANS. 


407 


6  One  God  and  Father  of  all, 
who  is  above  all,  and  through  all, 
and  in  you  all. 

7  But  unto  every  one  of  us  is 
given  grace  according  to  the  meas- 
ure of  the  gift  of  Christ. 

8  Wherefore  he  saith,  When  he 
ascended  up  on  high,  he  led  cap- 
tivity captive,  and  gave  gifts  unto 
men. 

9  (Now  that  he  ascended,  what 
is  it  but  that  he  also  descended 
first  into  the  lower  parts  of  the 
earth  ? 

10  He  that  descended  is  the 
same  also  that  ascended  up  far 
above  all  heavens,  that  he  might 
fill  all  things.) 

11  And    he  gave   some,  apos- 


Christ.- 


-5.    One   Lord  Jesus  Christ, 


one  faith  in  his  salvation,  one  baptism 

in  his  name. 6.  TJirough  all,  i.  e., 

omnipresent.  The  argument  is,  that  as 
God  is  one  in  his  plans  concerning  us, 
*  we  should  be  united  as  one  in  Christ. 
Dissensions  and  separations  are  foreign 
to  the  whole  spirit  of  God's  great  re- 
demption.  7.  But,  although  we  must 

be  one  in  heart,  there  are  differences  of 
activity,  for  unto  every  one  of  us,  dec. 
According  to  the  measure  of  the  gift  of 
Christ.    That  is,  Christ,  who  is  the  giver, 

decides  the  measure  of  the  gift. 8. 

Psalm   lxviii.    18. 9.   Now   that   he 

ascended,  <Lx.  Rather,  "  Now  this  word 
'  ascended,'  what  else  does  it  mean  than 
that  he  also  descended  ?"  Why  should  he 
ascend  with  his  captives  unless  to  retui-n 
home  with  them,  and  if  ascent  was  a 
return  he  must  have  descended  before  ? 
The  lower  parts  of  the  earth.  This  ex- 
pression is  used,  1.  For  subterraneous 
caverns  (Isaiah  xliv.  23) ;  2.  The  unseen 
world  of  the  dead,  i.  e.,  Sheol  or  Hades ; 
3.  Any  secret  place  (Ps.  exxxix.  15).  j 
The  second,  its  most  common  meaning,  ! 
it  seems  to  have  here.  Christ  went  down 
to  death  to  get  his  captive  and  his  gifts. 

10.    Christ   came  down  to  be  an  j 

humble  sufferer.     He  went  up  to  be  a 


ties;  and  some,  prophets;  and 
some,  evangelists ;  and  some,  pas- 
tors and  teachers ; 

12  For  the  perfecting  of  the 
saints,  for  the  work  of  the  minis- 
try, for  the  edifying  of  the  body 
of  Christ : 

13  Till  we  all  come  in  the  unity 
of  the  faith,  and  of  the  knowledge 
of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the 
stature  of  the  fulness  of  Christ : 

14  That  we  henceforth  be  no 
more  children,  tossed  to  and  fro, 
and  carried  about  with  every  wind 
of  doctrine,  by  the  sleight  of  men, 
and  cunning  craftiness,  whereby 
they  lie  in  wait  to  deceive ; 

15  But  speaking  the  truth  in 

royal  distributor. 11.  And  he  him- 
self gave.  Wherever  the  word  "  some" 
occurs,  read  "the"  instead;  thus,  "And 
he  himself  gave  the  apostles  and  the 
prophets  and  the  evangelists  and  the 
pastors  and  teachers." 12.  Perfect- 
ing. Strictly,  "  adjusting."  A  word  of 
the  same  root  as  that  translated  "  per- 
fection" in  2  Cor.  xiii.  9,  and  "  be  per- 
fect" in  2  Cor.  xiii.  11.  The  root  origin- 
ally has  reference  to  repairing  what  has 
been  injured.  In  this  sense  it  is  used  of 
mending  nets  in  Matt.  iv.  21  and  Mark 
i.  19.  These  officers  are  given  to  the 
Church  to  keep  the  saints  in  an  orderly 
way.  For  the  work  of  the  ministry,  or 
"  for  active  service."  The  whole  pas- 
sage is,  "  He  gave  the  apostles,  &c,  for 
the  marshalling  of  the  saints  into  active 
service,  so  that  Christ's  body  might  be 

built  up." 1 3.   Unto  a  perfect  man, 

i.  e.,  to  a  complete  manhood.  The  met- 
aphor is  that  of  bodily  growth,  suggested 

by  the  language  of  ver.  12. 14:  Tossed 

to  and  fro.  Eather,  "  tossed  on  the  bil- 
lows." By  the  sleight  of  men,  and  cun- 
ning craftiness,  whereby  they  lie  in  wait 
to  deceive.  Eather,  "  by  the  sleight  of 
men ;  by  cunning  for  the  contrivance  of 
error."  The  latter  clause  explains  the 
former. 15.  "In all  things  into  him, 


408 


EPHESIANS. 


love,  may  grow  up  into  him  in  all 
things,  which  is  the  head,  even 
Christ : 

16  From  whom  the  whole  body 
fitly  joined  together  and  compact- 
ed by  that  which  every  joint  sup- 
plieth,  according  to  the  effectual 
working  in  the  measure  of  every 
part,  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love. 

17  This  I  say  therefore,  and 
testify  in  the  Lord,  that  ye  hence- 
forth walk  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind, 

18  Having  the  understanding 
darkened,  being  alienated  from  the 
life  of  God  through  the  ignorance 
that  is  in  them,  because  of  the 
blindness  of  their  heart : 

19  Who  being  past  feeling  have 
given  themselves  over  unto  las- 
civiousness,  to  work  all  unclean- 
ness  with  greediness. 

20  But  ye  have  not  so  learned 
Christ ; 

21  If  so  be  that  ye  have  heard 

who  is  the  head."  Into  him.  Rather  "  in 

him,"  i.  e.,  by  his  power.' 16.  By 

that  which  every  joint  siipplicth.  Rather 
"  by  every  supplying  ligament."  See 
Col.  ii.  19.  .Effectual  working.  Rather 
"  energy."  See  chap.  iii.  7.  Maketh 
increase  of  the  body,  for  "  maketh  in- 
crease of  itself,"  the  subject  "  body " 
being  (as  it  were)  forgotten  on  account 

of  the   intervening   words. 17.  A 

renewal  of  the  course  of  remark  from 
ver.  3,  the  illustration  of  Christian  unity 
having  been  inserted  parenthetically. 
Testify.  Better  "  asseverate."  That  ye 
henceforth  walk  not.  Lit.,  "  that  ye  no 
longer  walk."  As  other  Gentiles.  Rather 
"  as  the  rest  of  the  Gentiles."  Vanity, 
or  "  folly." 18.  Because  of  the  blind- 
ness of  their  heart.  Rather,  "  through 
the  blindness  of  their  heart."  This  clause 
is  in  apposition  to  the  preceding.  The 
Gentiles  are  alienated  from  the  life  of 


him,  and  have  been  taught  by  him, 
as  the  truth  is  in  Jesus : 

22  That  ye  put  off  concerning 
the  former  conversation  the  old 
man,  which  is  corrupt  according 
to  the  deceitful  lusts ; 

23  And  be  renewed  in  the  spirit 
of  your  mind ; 

24  And  that  ye  put  on  the  new 
man,  which  after  God  is  created 
in  righteousness  and  true  holiness. 

25  Wherefore  putting  away  ly- 
ing, speak  every  man  truth  with 
his  neighbour  :  for  we  are  mem- 
bers one  of  another. 

26  Be  ye  angry,  and  sin  not : 
let  not  the  sun  go  down  upon  your 
wrath : 

27  Neither  give  place  to  the 
devil. 

28  Let  him  that  stole  steal  no 
more  :  but  rather  let  him  labour, 
working  with  his  hands  the  thing 
which  is  good,  that  he  may  have 
to  give  to  him  that  needeth. 

29  Let  no  corrupt  communica- 

God  (i.  c.,  from  a  godly  life)  through 
their  ignorance,  that  is,  through   their 

blindness. 19.    Being  past  feeling, 

i.  e.,  having  become  apathetic. 22. 

Concerning  the  former  conversation. 
Rather,  "  according  to  your  former  man- 
ner  of  life." 24.    In   righteousness 

and  true  holiness.  Rather,  "  in  the 
righteousness  and  holiness  of  the  truth." 

25.  Speak  every  man  truth  with  his 

neighbour.    A  quotation  from  Zech.  viii. 

16. 26.  Be  ye  angry,  and  sin  not. 

A  quotation  from  Psalm  iv.  4.  There, 
however,  the  meaning  is  (as  in  the  E.  V.), 
"  Stand  in  awe  and  sin  not."  Here  Paul 
uses  the  Greek  translation  of  the  Septua- 
!  gint,  which  is  perhaps  erroneous,  and 
accommodates  it  to  his  own  use,  a  differ- 
ent one  from  that  of  the  passage  in  the 

Psalm. 29.  Corrupt  communication. 

Lit.  "rotten  word"  or  discourse.  To  the 
■use  of   edifying.     Rather,    "  to   useful 


EPHESIANS. 


409 


tion  proceed  out  of  your  mouth, 
but  that  which  is  good  to  the  use 
of  edifying,  that  it  may  minister 
grace  unto  the  hearers. 

30  And  grieve  not  the  Holy 
Spirit  of  God,  whereby  ye  are 
sealed  unto  the  day  of  redemption. 

31  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamour, 
and  evil  speaking,  be  put  away 
from  you,  with  all  malice  : 

32  And  be  ye  kind  one  to 
another,  tenderhearted,  forgiving 
one  another,  even  as  God  for 
Christ's  sake  hath  forgiven  you. 

CHAPTER  V. 

BE    ye   therefore    followers   of 
God,  as  dear  children ; 

2  And  walk  in  love,  as  Christ 
also  hath  loved  us,  and  hath  given 
himself  for  us  an  offering  and  a 
sacrifice  to  God  for  a  sweetsmell- 
ing  savour. 

3  But  fornication,  and  all  un- 
cleanness,  or  covetousness,  let  it 
not  be  once  named  among  you,  as 
becometh  saints ; 

4  Neither  filthiness,  nor  foolish 

edifying." 30.   Grieve  not  the  Holy 

Spirit  by  unbecoming  conduct.  Yc  are 
sealed,  i.  e.,  declared  to  be  God's,  by  the 
extraordinary  and  ordinary  gifts  of  the 
Spirit. 32.  For  Christ's  sake.  Ra- 
ther "in  Christ."" — The  argument  of  this 
chapter  is  thus  :  "I  therefore  pray  you 
to  be  united  in  affection,  for  everything 
in  God's  merciful  plans  betokens  unity, 
and,  though  the  gifts  of  the  Church  are 
various,  they  also  are  intended  to  con- 
tribute to  this  unity.  See  to  it,  then, 
that  your  whole  conduct  be  full  of  Chris- 
tian love,  and  free  from  the  vicious  ele- 
ments of  worldly  minds." 

V. — 1.  Followers.     Rather   "  imitat- 
ors."    This  is  connected  with  the  last 
verse  of  the  preceding  chapter,  thus : 
18 


talking,  nor  jesting,  which  are  not 
convenient :  but  rather  giving  of 
thanks. 

5  For  this  ye  know,  that  no 
whoremonger,  nor  unclean  person, 
nor  covetous  man,  who  is  an  idol- 
ater, hath  any  inheritance  in  the 
kingdom  of  Christ  and  of  God. 

6  Let  no  man  deceive  you  with 
vain  words  :  for  because  of  these 
things  cometh  the  wrath  of  God 
upon  the  children  of  disobedience. 

7  Be  not  ye  therefore  partakers 
with  them. 

8  For  ye  were  sometime  dark- 
ness, but  now  are  ye  light  in  the 
Lord  :  walk  as  children  of  light ; 

9  (For  the  fruit  of  the  Spirit 
is  in  all  goodness  and  righteous- 
ness and  truth ;) 

10  Proving  what  is  acceptable 
unto  the  Lord. 

11  And  have  no  fellowship 
with  the  unfruitful  works  of  dark- 
ness, but  rather  reprove  them. 

12  For  it  is  a  shame  even  to 
speak  of  those  things  which  are 
done  of  them  in  secret. 

13  But  all  things  that  are  re- 
proved are  made  manifest  by  the 

"  as  God  in  Christ  has  shown  you  kind- 
ness, so  be  imitators  of  God  as  beloved 

children  imitating  a  parent." 2.  For 

a  sweetsmelling  savour,  i.  e.,  most  ac- 
ceptable. The  figure  is,  of  course,  de- 
rived from  the   perfumed  sacrifices  of 

the  Mosaic   ritual. 3.  Covetousness. 

Rather  "  greediness  of  lust."  Comp.  iv. 
19.    Let  it  not  be  named,  i.  e.,  let  it  not 

be  heard   of. 4.   Jesting.     Rather 

"  ribaldry."  Convenient.  Rather  "  suit- 
able."  8.  Soynetime,  or  "  once."- 


9.  For  the  fruit  of  the  Spirit,  who  gives 

the  light,  is  in  all  goodness,  &c. 10. 

Proving.     Rather  "  approving,"  as  the 
same  word  is  rightlv  translated  in  Rom. 

ii.  18  and  Phil.  i.  10. 13.  Doth  make 

manifest.     Rather  "  is  made  manifest." 


410 


EPHESIANS. 


light :  for  whatsoever  doth  make 
manifest  is  light. 

14  Wherefore  he  saith,  Awake 
thou  that  sleepest,  and  arise  from 
the  dead,  and  Christ  shall  give 
thee  light. 

15  See  then  that  ye  walk  cir- 
cumspectly, not  as  fools,  but  as 
wise, 

16  Redeeming  the  time,  be- 
cause the  days  are  evil. 

17  Wherefore  be  ye  not  un- 
wise, but  understanding  what  the 
will  of  the  Lord  is. 

18  And  be  not  drunk  with 
wine,  wherein  is  excess ;  but  be 
filled  with  the  Spirit ; 

19  Speaking  to  yourselves  in 
psalms  and  hymns  and  spiritual 
songs,  singing  and  making  melody 
in  your  heart  to  the  Lord  ; 

20  Giving  thanks  always  for 
all  things  unto  God  and  the  Fath- 
er in  the  name  of  our  Lord  Jesus 
Christ ; 

21  Submitting  yourselves  one 
to  another  in  the  fear  of  God. 

22  Wives,  submit  yourselves 
unto  your  own  husbands,  as  unto 
the  Lord. 

23  For  the  husband  is  the  head 
of  the  wife,  even  as  Christ  is  the 


light," 


Comp.   "  Christ  shall  give  thee 

ver,  14. 14.  As  this  is  no  quotation 

from  the  Scriptures,  I  take  the  personal 
pronoun  to  refer  to  the  rebuker,  thus, 
"  Wherefore  the  rebuker  saith,  &c." 
The  argument  is,  "Rebuke  these  sin- 
ners, and  in  rebuking  them  you  bring 
their  sins  to  the  light.  But  as  a  true 
Christian  the  rebuker  will  bring  their 
sins  to  the  light  of  Christ,   wherefore 

the  rebuker  says,  &c." 15.  Not  as 

fools,  but  as  wise.     Eather,  "  not  as  un- 


wise, but  as  wise." 

the  time.     See  Col.  iv. 
time  from  idleness  and 


-16.  Redeeming 
5.  Buying  the 
misuse. 17. 


head  of  the  church  :  and  he  is  the 
Saviour  of  the  body. 

24  Therefore  as  the  church  is 
subject  unto  Christ,  so  let  the 
wives  be  to  their  own  husbands  in 
every  thing. 

25  Husbands,  love  your  wives, 
even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it ;' 

26  That  he  might  sanctify  and 
cleanse  it  with  the  washing  of  wa- 
ter by  the  word, 

27  That  he  might  present  it  to 
himself  a  glorious  church,  not 
having  spot,  or  wrinkle,  or  any 
such  thing  ;  but  that  it  should  be 
holy  and  without  blemish. 

28  So  ought  men  to  love  their 
wives  as  their  own  bodies.  He 
that  loveth  his  wife  loveth  him- 
self. 

29  For  no  man  ever  yet  hated 
his  own  flesh ;  but  nourisheth  and 
cherisheth  it,  even  as  the  Lord  the 
church  : 

30  For  we  are  members  of  his 
body,  of  his  flesh,  and  of  his  bones. 

31  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
shall  be  joined  unto  his  wife,  and 
they  two  shall  be  one  flesh. 

32  This  is  a  great   mystery: 

Unwise.  Rather  "  foolish.1' — —18.  Ex- 
cess.     Rather    "debauchery." 19. 

Speaking  to  yourselves.  Rather  "speak- 
ing to  one  another."     This  was  the  way 

to  spend  their  moments  of  hilarity. 

20.   Unto  God  and  the  Father.  Rather, 

"unto  the  God  and  Father." 23.  Of 

the  body  of  believers. 26.   With  the 

washing  of  water  by  the-word,  i.  e.,  with 
such  a  water-washing  as  the  word  gives. 
Compare  John  xvii.  17,  also  John  xv. 
3.  In  this  and  the  next  verse  the  figure 
is  of  a  bride  washed  and  prepared  by 
cosmetics  for  her  husband. 31.  Re- 
sumption from  ver.  28,  w.  29  and  30 


EPHESIAXS. 


411 


but  I  speak  concerning  Christ  and 
the  church. 

33  Nevertheless,  let  every  one 
of  you  in  particular  so  love  his 
•wife  even  as  himself;  and  the  wife 
see  that  she  reverence  her  husband. 

CHAPTER  VI. 

CHILDREN,  obey  your  parents 
in  the  Lord :  for  this  is  right. 

2  Honour  thy  father  and  moth- 
er ;  which  is  the  first  command- 
ment with  promise ; 

3  That  it  may  be  well  with 
thee,  and  thou  mayest  live  long 
on  the  earth. 

4  And,  ye  fathers,  provoke  not 
your  children  to  wrath  :  but  bring 
them  up  in  the  nurture  and  admo- 
nition of  the  Lord. 

5  Servants,  be  obedient  to  them 
that  are  your  masters  according  to 
the  flesh,  with  fear  and  trembling, 
in  singleness  of  your  heart,  as  un-  j 
to  Christ ; 

6  Not  with  eyeservice,  as  men- 
pleasers ;  but  as  the  servants  of 

being  parenthetical.  A  quotation  from 
Gen.  ii.  24. 32.  This  is  a  great  mys- 
tery. Rather,  "  This  mystery  (contained 
in  this  verse  from  Genesis)  is  great,  and 
I  intei-pret  it  of  Christ  and  the  Church, 
for  to  that  does  it  typically  and  design- 
edly refer." 33.  Nevertheless,  leaving 

the  doctrine  of  Christ's  union  "with  his 
Church,  and  regarding  the  marital  rela- 
tion only,  let  every  one,  &c. — The  argu- 
ment of  this  chapter  is  thus  :  "  Imitate 
God  in  his  love  for  you,  and  turn  from 
the  pollution  and  dark  wickedness  of  the 
world.  If  you  feel  in  a  merry  mood, 
let  not  your  feelings  have  vent  in  de- 
bauchery, but  in  psalm-singing  (James 
v.  13).  Be  full  of  forbearance  to  one 
another  in  all  the  relations  of  life — as 
wives  and  as  husbands." 

YI. — 1.  In  the  Lord,  i.  e.,  by  Christ's 
help  and  for  Christ's  sake. 2,    3. 


Christ,  doing  the  will  of  God  from 
the  heart ; 

7  With  good  will  doing  service, 
as  to  the  Lord,  and  not  to  men  : 

8  Knowing  that  whatsoever 
good  thing  any  man  doeth,  the 
same  shall  he  receive  of  the  Lord, 
whether  he  he  bond  or  free. 

9  And,  ye  masters,  do  the  same 
things  unto  them,  forbearing 
threatening:  knowing  that  your 
Master  also  is  in  heaven ;  neither 
is  there  respect  of  persons  with 
him. 

10  Finally,  my  brethren,  be 
strong  in  the  Lord,  and  in  the 
power  of  his  might. 

11  Put  on  the  whole  armour  of 
God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil. 

12  For  we  wrestle  not  against 
flesh  and  blood,  but  against  prin- 
cipalities, against  powers,  against 
the  rulers  of  the  darkness  of  this 
world,  against  spiritual  wicked- 
ness in  high,  places. 

13  Wherefore   take   unto  you 

—4.  Nurture. 


Rather 
5.  With 

This  seems  to  be  a 


Exod.  xx.  12.- 
" training"  or  "education 
fear  a?id  tremjjling, 
phrase  denoting  solemn  earnestness,  and 
a  most  careful  shrinking  from  an  opposite 
course.     Comp.  1  Cor.  ii.  3,  2  Cor.  vii. 

15,  Phil.  ii.  12. 6.  Eyeservice,  i.  e., 

service  only  to  catch  the  master's  eye. 

9.  Do  the  same  things,  i.  e.,  show 

the  same  Christian  regard  for  duty. 

11.  The  whole  armour.  Lit.  "  the  pan- 
oply."  12.   Flesh  and  blood,  i.  e., 

man  in  his  earthly  condition.  Rulers  of 
the  darkness  of  this  world.  Lit.  "world- 
rulers  of  this  darkness."  It  means 
"rulers  of  this  dark  world."  Spiritual 
wickedness  in  high  places.  Lit.  "  spirit- 
ual things  of  wickedness  in  the  heavenly 
places,"  i.  e.,  the  powers  of  evil  who  as 
spirits  occupy  the  air.  See  chap.  ii.  2. 
13.  T/ie  whole  armour.    See  ver, 


412 


PHILIPPIAKS. 


the  whole  armour  of  God,  that  ye 
maybe  able  to  withstand  in  the  evil 
day,  and  having  done  all,  to  stand. 

14  Stand  therefore,  having 
your  loins  girt  about  with  truth, 
and  having  on  the  breastplate  of 
righteousness ; 

15  And  your  feet  shod  with  the 
preparation  of  the  gospel  of  peace; 

16  Above  all,  taking  the  shield 
of  faith,  wherewith  ye  shall  be 
able  to  quench  all  the  fiery  darts 
of  the  wicked. 

17  And  take  the  helmet  of  sal- 
vation, and  the  sword  of  the 
Spirit,  which  is  the  word  of  God  : 

18  Praying  always  with  all 
prayer  and  supplication  in  the 
Spirit,  and  watching  thereunto 
with  all  perseverance  and  suppli- 
cation for  all  saints ; 

19  And  for  me,  that  utterance 
may  be  given  unto  me  that  I  may 


open  my  mouth  boldly,  to  make 
known  the  mystery  of  the  gospel, 

20  For  which  I  am  an  ambas- 
sador in  bonds ;  that  therein  I 
may  speak  boldly,  as  I  ought  to 
speak. 

21  But  that  ye  also  may  know 
my  affairs,  and  how  I  do,  Tychicus, 
a  beloved  brother  and  faithful 
minister  in  the  Lord,  shall  make 
known  to  you  all  things : 

22  Whom  I  have  sent  unto  you 
for  the  same  purpose,  that  ye 
might  knoc  our  affairs,  and  that 
he  might  comfort  your  hearts. 

23  Peace  be  to  the  brethren, 
and  love  with  faith,  from  God  the 
Father  and  the  Lord  Jesus  Christ. 

24  Grace  be  with  all  them  that 
love  our  Lord  Jesus  Christ  in  sin- 
cerity.    Amen. 

T[  Written  from  Rome  unto  the  Ephe- 
sians  by  Tychicus. 


>♦» 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

PHILIPPIAKS. 


CHAPTER  I. 

PAUL  and  Timotheus,  the  serv- 
ants of  Jesus  Christ,  to  all  the 

11.    Having  done,  or  "having  effected." 
-14.  Here  follows  a  particular  des- 


cription of  the  "  panoply  of  God."  Com- 
pare 1  Thess.  v.  8. 15.    With  the 

-preparation  of  the  gospel  of  peace.  Ra- 
ther, "in  readiness  for  the  gospel  of 
peace,"  i.  e.,  in  readiness  to  go  forth  in 
its  proclamation.  Reference  is  had  to 
the  soldier's  shoes  with  which  he  was 

ready  for  a  march. 17.    Compare 

Heb.  iv.  12. 18.  Thereunto.  Rather, 

"for  this  very  purpose,"  to  wit,  "that 
utterance  may  be  given  unto  me,  &c," 


saints  in  Christ  Jesus  which  are 
at  Philippi,  with  the  bishops  and 
deacons : 

ver.  19.  Compare  the  same  expression 
in  ver.  22. — The  argument  of  this  chap- 
ter is  thus :  "  As  children,  parents,  ser- 
vants, and  masters,  be  kind  and  forbear- 
ing, and  fight  in  God's  armour  against  the 
hosts  of  sin,  remembering  me  in  your 
prayers."  v 


This  Epistle  was  written  probably  in 
B.  C.  62,  when  Paul  was  a  prisoner  at 
Rome,  after  Paul  had  three  times  visited 
Philippi  (B.  C.  49,  55,  56).  This,  then, 
was  one  of  Paul's  latest  epistles.     For 


PHILIPPIANS. 


413 


2  Grace  he  unto  you,  and  peace, 
from  God  our  Father  and  from 
the  Lord  Jesus  Christ. 

3  I  thank  my  God  upon  every 
remembrance  of  you, 

4  Always  in  every  prayer  of 
mine  for  you  all  making  request 
with  joy, 

5  For  your  fellowship  in  the 
gospel  from  the  first  day  until 
now; 

6  Being  confident  of  this  very 
thing,  that  he  which  hath  begun  a 
good  work  in  you  will  perform  it 
until  the  day  of  Jesus  Christ : 

7  Even  as  it  is  meet  for  me  to 
think  this  of  you  all,  because  I 
have  you  in  my  heart ;  inasmuch 
as  both  in  my  bonds,  and  in  the 

Paul's  first  visit  to  Philippi  and  its  in- 
teresting incidents,  see  Acts  xvi.  12-40. 
Paul  had  just  received  from  the  Philip- 
pian  Christians,  by  the  hands  of  Epa- 
phroditus,  a  liberal  contribution  for  his 
support  (see  chaps,  ii.  25  and  iv.  IS),  and 
he  sends  this  letter  by  Epaphroditus  on 
his  return. 

DIVISION   OF  TIIE  EPISTLE. 

Introduction,  i.  1-8.  . 

1.  Be  steadfast  in  the  faith,  9-11. 

2.  Not  discouraged  by  my  bonds,  12-27. 

8.  Nor  by  your  own  sufferings  for  Christ, 
i.  2S— ii.  4. 

4.  Imitating  Christ's  example,  5-1S. 

5.  And  expecting  my  messengers  and  my- 

self to  come  and  cheer  you,  19-30. 

6.  Beware  of  unspiritual  teachers,  iii.  1 — 

iv.  1. 

7.  And  let  peace,  joy,  faith,  and  all  graces 

abound  in  you,  2-9. 

8.  I  thank  you  for  your  kind  gift  to  me  in 


prison.     Farewell,  10-23. 


I. — 1.  Thnotheus.  Translated  "  Timo- 
thy" in  2  Cor.  i.  1  and  in  the  epistles 
to  Timothy.  For  Timothy's  life  and 
character,  see  Acts  xvi.  1-3,  Phil.  ii. 
19-22,  and  2  Tim.  i.  5  and  iii.  15.  Ser- 
vants. Literally  "  bond-servants."  So 
Paul  styles  himself  in  addressing  the 
Romans  and  Titus.  So  do  James,  Peter 
in  his  2d  epistle,  Jude,  and  John  in 
beginning  the  Revelation.     Bishops.    A 


defence  and  confirmation  of  the 
gospel,  ye  all  are  partakers  of  my 
grace. 

8  For  God  is  my  record,  how 
greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ. 

9  And  this  I  pray,  that  your 
love  may  abound  yet  more  and 
more  in  knowledge  and  in  all 
judgment  ; 

10  That  ye  may  approve  things 
that  are  excellent;  that  ye  may  be 
sincere  and  without  offence  till  the 
day  of  Christ ; 

11  Being  filled  with  the  fruits 
of  righteousness,  which  are  by 
Jesus  Christ,  unto  the  glory  and 
praise  of  God. 

12  But  I  would  ye  should  un- 

Greek  "word  originally  meaning  "  over- 
seers," and  so  translated  in  Acts  xx. 
28.  Deacons.  A  Greek  word  originally 
meaning  "servants,"  and  so  translated 

in  Matt.  xxii.  13  and  other  places. 2. 

Grace,  <kc.  Paul's  peculiar  salutation, 
with  which  he  begins  each  of  his  epistles, 
except  that  to  the  Hebrews.  He  very 
slightly  varies  it  in  the  two  epistles  to 
Timothy  and  in  the  epistle  to  Titus. 
John  in   his   2d  epistle  (3d  verse)  has 

a  closely  similar  salutation. 3,  4.   / 

thank,  dec.  This  passage,  or  something 
very  similar,  is  found  at  the  beginning 
of  all  Paul's  epistles  except  2d  Corin- 
thians, Galatians,  1st  Timothy,  Titus,  and 

Hebrews. 6.  The  day  of  Jesus  Christ. 

The  day  when  Christ  shall  come  again 
to  judgment.  Comp.  1  Cor.  i.  8  and 
v.  5,  2  Cor.  i.  14,  Phil.  i.  10  and  ii.  16, 
1  Thess.  v.  2,  2  Thess.  ii.  2,  2  Pet.  iii. 

10,  12,  Rev.  vi.  17. 7.  To  think  this 

of.  Rather,  "to  be  thus  disposed  to- 
wards." Because  I  have  you  in  my 
heart.  Rather,  "  because  you  have  me 
in  your  heart."  Grace,  i.  e.,  the  grace 
or  gift  of  preaching  the  gospel.     Rom.  * 

xv.  15,   16,  Eph:  iii.   8. 8.  In  the 

bowels  of  Jesus  Christ,  i.  e.,  with  the 
heart  of  Jesus  Christ,  with  a  love  like 
his,  and  enkindled  by  him. 10.  That 


414 


PHILIPPIANS. 


derstand,  brethren,  that  the  things 
which  happened  unto  me  have  fallen 
out  rather  unto  the  furtherance  of 
the  gospel; 

13  So  that  my  bonds  in  Christ 
are  manifest  in  all  the  palace,  and 
in  all  other  places; 

14  And  many  of  the  brethren 
in  the  Lord,  waxing  confident  by 
my  bonds,  are  much  more  bold  to 
speak  the  word  without  fear. 

15  Some  indeed  preach  Christ 
even  of  envy  and  strife ;  and  some 
also  of  good  will : 

16  The  one  preach  Christ  of 
contention,  not  sincerely,  suppos- 
ing to  add  affliction  to  my  bonds : 

17  But  the  other  of  love,  know- 
ing that  I  am  set  for  the  defence 
of  the  gospel. 

18  AVhat  then?  notwithstand- 
ing, every  way,  whether  in  pre- 
tence, or  in  truth,  Christ  is  preach- 
ed; and  I  therein  do  rejoice,  yea, 
and  will  rejoice. 

19  For  I  know  that  this  shall 

ye  may  approve  tilings  that  are  ex- 
cellent (so  in  Rom.  ii.  18),  i.  e.,  by  a 
discriminating  judgment  and  acquired 
knowledge.  Sincere,  i.  e.,  pure.  2  Pet. 
iii.  1  has  the  same  word.  Without  of- 
fence, i.  e.,  without  stumbling. 13. 

Palace.  Literally  "  praetorium,"  the 
barracks  of  the  imperial  body-guard, 
where  Paul  was  confined.  Conybeare 
suggests  that  it  was  not  the  large  per- 
manent camp  at  the  north  of  the  city, 
but  a  smaller  establishment  near  the  im- 
perial palace.  Compare  chap.  iv.  22. 
The  word  is  translated  "judgment  hall " 
in  five  passages.    It  occurs  only  in  eight. 

14.  Many.      Rather  "  most."     By 

my  bonds,  i.  e.,  by  seeing  the  compara- 
tively light  character  of  my  bondage. 
(See  Acts  xxviii.  30.)  Paul  probably 
was  very  kindly  treated  during  his  first 
imprisonment  at  Rome,  when  he  wrote 
this  Epistle.  He  may,  however,  mean 
"  by  my  bonds,  as   exhibiting  an   ex- 


turn  to  my  salvation  through  your 
prayer,  and  the  supply  of  the  Spirit 
of  Jesus  Christ, 

20  According  to  my  earnest 
expectation  and  my  hope,  that  in 
nothing  I  shall  be  ashamed,  but 
that  with  all  boldness,  as  always, 
so  now  also  Christ  shall  be  magni- 
fied in  my  body,  whether  it  he  by 
life,  or  by  death. 

21  For  to  me  to  live  is  Christ, 
and  to  die  is  gain. 

22  But  if  I  live  in  the  flesh, 
this  is  the  fruit  of  my  labour :  yet 
what  I  shall  choose  I  wot  not. 

23  For  I  am  in  a  strait  betwixt 
two,  having  a  desire  to  depart,  and 
to  be  with  Christ ;  which  is  far 
better  : 

24  Nevertheless  to  abide  in  the 
flesh  is  more  needful  for  you. 

25  And  having  this  confidence, 
I  know  that  I  shall  abide  and  con- 
tinue with  you  all  for  your  fur- 
therance and  joy  of  faith  ; 

26  That  your  rejoicing  may  be 

ample  of  constancy."      Compare   Eph. 

iii.  13. 16.   Of  contention.     Rather 

"  from  intrigue."     This  refers  to  Judai- 

zing    teachers  of   the    gospel. 18. 

What  then  ?  Equivalent  to  "it  matters 
not."  Literally  the  sentence  is,  "  For 
what  is  it,  except  that  in  every  way,  &c." 

19.  This  shall  turn  to  my  salvation. 

A  quotation  from  Job  xiii.  16,  accord- 
ing to  the  Greek  version.  I  think  Paul 
says  here,  "  This  shall  turn  out  for  me 
to  the  salvation  of  souls."  The  Greek 
permits  this.  Or  else  "  salvation"  is  for 
"  benefit"  generally. 20.  Earnest  ex- 
pectation. A  single  word  here,  as  in 
Rom.  viii.  19.  It  strictly  means  "  watch- 
ing for."  The  word  rendered  "hope" 
here,  as  elsewhere  in  the  New  Testa- 
ment,  means    "expectation,"   and   not 

"  desire." 22.  But  if  I  live  in  the 

flesh,  &c.  I  would  translate  this  dis- 
puted passage,  "  But  if  life  in  the  flesh 
be  my  lot,  this  life  I  value  simply  ac- 


PHILIPPIANS. 


415 


more  abundant  in  Jesus  Christ  for 
me  by  my  coming  to  you  again. 

27  Only  let  your  conversation 
be  as  it  becometh  the  gospel  of 
Christ :  that  whether  I  come  and 
see  you,  or  else  be  absent,  I  may 
hear  of  your  affairs,  that  ye  stand 
fast  in  one  spirit,  with  one  mind 
striving  together  for  the  faith  of 
the  gospel  • 

28  And  in  nothing  terrified  by 
your  adversaries :  which  is  to  them 
an  evident  token  of  perdition,  but 
to  you  of  salvation,  and  that  of 
God. 

29  For  unto  you  it  is  given  in 
the  behalf  of  Christ,  not  only  to 
believe  on  him,  but  also  to  suffer 
for  his  sake ; 

30  Having  the  same  conflict 
which  ye  saw  in  me,  and  now 
hear  to  be  in  me. 


I 


CHAPTER  II.  . 

F  there  be  therefore  any  consola- 
tion in  Christ,  if  any  comfort 

cording  to  the  fruit  of  ray  labour,  and 
what  I  shall  choose  I  do  not  know,  but 

I  am  influenced  by  two  views,  &c." 

25.  And  having  this  confidence,  I k?ww. 
Rather,  "  And  this  I  confidently  know." 

26.  Rejoicing  .  .  .  in  Jesus  Christ. 

Comp.  chap.  iii.  3. 27.  Let  your  con- 
versation be.  Rather  "  live,"  or  *'  con- 
duct yourselves,"  with  a  special  view  to 
their  character  as  citizens.  For  the  faith. 

Rather  "  in  the  faith." 28.   Which 

enmity. 

II. — 1,  2.  These  verses  may  be  thus 
read  by  translating  the  idiom :  "  If  there 
he,  therefore,  any  comfort  in  Christ,  if 
any  loving  encouragement,  if  any  spirit- 
ual communion,  if  any  compassionate 
heart  (between  us),  fill  up  my  joy  so 
that  ye  have  union  of  spirit,  mutual  love, 
unanimity  and  singleness  of  purpose." 
This  belongs  to  the  preceding  context. 
Paul  exhorts  them  to  Christian  harmony 
in  the  midst  of  adversaries  who  would 


of  love,  if  any  fellowship  of  the 
Spirit,  if  any  bowels  and  mer- 
cies, 

2  Fulfil  ye  my  joy,  that  ye  be 
likeminded,  having  the  same  love, 
being  of  one  accord,  of  one  mind. 

3  Let  nothing  be  done  through 
strife  or  vainglory  ;  but  in  lowli- 
ness of  mind  let  each  esteem  other 
better  than  themselves. 

4  Look  not  every  man  on  his 
own  things,  but  every  man  also 
on  the  things  of  others. 

5  Let  this  mind  be  in  you,which 
was  also  in  Christ  Jesus : 

6  Who,  being  in  the  form  of 
God,  thought  it  not  robbery  to 
be  equal  with  God  : 

7  But  made  himself  of  no  repu- 
tation, and  took  upon  him  the  form 
of  a  servant,  and  was  made  in  the 
likeness  of  men  * 

8  And  being  found  in  fashion 
as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even 
the  death  of  the  cross. 

rend  them  asunder.  The  words  transla- 
ted "  consolation  "  and  "  comfort "  in  the 
text  are  found  united  in  1  Cor.  xiv.  3,  and 
are  there  translated  "exhortation"  and 
u  comfort."  The  former  word  mingles, 
however,  both  these  ideas,  and  might  be 
rendered  "  comforting  exhortation."  A 
word  of  the  same  family  is  that  given  by 
Christ  to  the  Holy  Spirit,  viz.,  "the 
Comforter."  The  latter  word  is  stronger 
than  "  comfort,"  and  I  therefore  suggest 

"  encouragement." 3.  Strife.    Rather 

"  intrigued" 4.  Look  not.  The  "  also'* 

shows  that  this  is  for  "  look  not  only." 
The  look  referred  to  is,  of  course,  the 

look  of  interest  and  complacency. 6. 

Being  in  the  form  of  God  in  his  appear- 
ances to  the  patriarchs  and  prophets. 
Compare  especially  Isaiah  vi.  1  and  John 
xii.  41.  Thought  it  not  robbery.  Rather, 
"  thought  it  not  desirable."  Literally, 
"  thought  it  not  a  thing  to  be  grasped 
at." 7.  But  made  himself  of  no  repu- 


416 


PHILIPPIANS. 


9  Wherefore  God  also  hath 
highly  exalted  him,  and  given 
him  a  name  which  is  above  every 
name : 

10  That  at  the  name  of  Jesus 
every  knee  should  bow,  of  things 
in  heaven,  and  things  in  earth,  and 
things  under  the  earth  ; 

1 1  And  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  | 
to  the  glory  of  God  the  Father. 

12  Wherefore,  my  beloved,  as 
ye  have  always  obeyed,  not  as  in 
my  presence  only,  but  now  much 
more  in  my  absence,  work  out 
your  own  salvation  with  fear  and 
trembling : 

13  For  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his 
good  pleasure. 

14  Do  all  things  without  mur- 
murings  and  clisputiDgs  : 

15  That  ye  may  be  blameless 
and  harmless,  the  sons  of  God, 
without  rebuke,  in  the  midst  of 
a  crooked   and   perverse   nation, 

tation.     Rather,  "  but  emptied  himself." 

9.  A  name.     Rather  "  the  name." 

1 3.  Of  his  good  pleasure.     A  very 

evident   error   of    the    translators.      It 

'  and 
it  to 


means   u  in  behalf  of  good  will, 
Conybeare  very  judiciously  joins 


the  succeeding  sentence,  thus :   "  Do  all 
things  for  the  sake  of  good  will,  without 
15.  Tlie  sons  of  God, 
Better,    "  unrebuked 


murmurirjgs." — 

without   rebuke. 

sons  of  God."  The  next  phrase  is  quoted 

from  Deut.  xxxii.  5.     Lights.     Rather 

"stars." 16.  Holding  forth.     Rather 

"  holding  fast  to." 17.  If  I  be  offer- 
ed upon  the  sacrifice  and  service  of  your 
faith.  Rather,  "  If  I  be  poured  forth 
as  a  libation  upon  your  sacrificial  service 
of  faith,"  i.  e.,  if  I  can  add  by  my  death 
to  your  earnest,  faithful  service  in  the 

cause  of  Christ. 1 9.  Timotheus.    See 

on  chap.  i.  1.  In  the  Lord  Jesus,  i.  e., 
by  his  grace.     /  also.     The  Philippians 


among  whom  ye  shine  as  lights 
in  the  world ; 

16  Holding  forth  the  word  of 
life ;  that  I  may  rejoice  in  the  day 
of  Christ,  that  I  have  not  run  in 
vain,  neither  laboured  in  vain. 

17  Yea,  and  if  I  be  offered  up- 
on the  sacrifice  and  service  of  your 
faith,  I  joy,  and  rejoice  with  you 
all. 

18  For  the  same  cause  also  do 
ye  joy,  and  rejoice  with  me. 

19  But  I  trust  in  the  Lord 
Jesus  to  send  Timotheus  shortly 
unto  you,,  that  I  also  may  be  of 
good  comfort,  when  I  know  your 
state. 

20  For  I  have  no  man  like- 
minded,  who  will  naturally  care 
for  your  state. 

2 1  For  all  seek  their  own,  not  the 
things  which  are  Jesus  Christ's. 

22  But  ye  know  the  proof  of 
him,  that,  as  a  son  with  the  father, 
he  hath  served  with  me  in  the  gos- 
pel. 

would  be  comforted  by  hearing  of  Paul's 
state  through  Epaphroditus,  who  car- 
ried the  epistle  back  to  Philippi,  while 
Paul  also  would  be  comforted  by  hear- 
ing of  the  state  of  the  Philippian  Church 
through  Timothy,  who  would  return  to 
Paul  with  tidings,  Epaphroditus  remain- 
ing at  Philippi. 20.  Naturally.    This 

adverb  (in  the  Greek)  occurs  only  once 
in  the  New  Testament,  but  its  adjective 
occurs  four  times,  and  is  translated  by 
"  sincere,"  "  true,"  and  "  own."  Abetter 
translation  here  would  be  "sincerely." 
It   refers   to   the   affection  of  kindred. 

21.  This  verse  must  not  be  pressed 

to  a  literal  interpretation.  With  proper 
allowance  for  the  Oriental  hyperbole  (so 
common  in  the  Scriptures)  the  verse 
would  read,  "  For  all  seek  their  own, 
more  than  the  things  which  are  Jesus 
Christ's."  (Seever.4.) 24.  But.  Rath- 
er "  and."   In  the  Lord.  See  on  ver.  19. 


PHILIPPIANS. 


417 


23  Hiin  therefore  I  hope  to 
send  presently,  so  soon  as  I  shall 
see  how  it  will  go  with  ine. 

24  But  I  trust  in  the  Lord  that 
I  also  myself  shall  come  shortly. 

25  Yet  I  supposed  it  necessary 
to  send  to  you  Epaphroditus,  my 
brother,  and  companion  in  labour, 
and  fellow  soldier,  but  your  mes- 
senger, and  he  that  ministered  to 
my  wants. 

26  For  he  longed  after  you  all, 
and  was  full  of  heaviness,  because 
that  ye  had  heard  that  he  had  been 
sick, 

27  For  indeed  he  was  sick  nigh 
unto  death  :  but  God  had  mercy 
on  him ;  and  not  on  him  only,  but 
on  me  also,  lest  I  should  have  sor- 
row upon  sorrow. 

28  I  sent  him  therefore  the 
more  carefully,  that,  when  ye  see 
him  again,  ye  may  rejoice,  and 
that  I  may  be  the  less  sorrowful. 

29  Receive   him    therefore    in 

25.  He  that  ministered.     For  the 


grammar's  sake,  it  should  be  "him  that 
ministered."  The  "  your  "  evidently  be- 
longs to  both  parts  of  the  sentence,  and 
the  passage  might  read,  "  But  your  mes- 
senger and  your  agent  in  respect  to  my 
•want."  Epaphroditus  had  brought  the 
pecuniary  relief  to  Paul  from  Philippi. 

28.  TJie  less   sorrowful.       Strictly 

this  is  "  the  more  sorrowless,"  which 
gives  a  slightly  different  colour  to  the 

meaning  of  Paul. 29.  In  reputation. 

The  Greek  word  in  the  original  is  else- 
where translated  "  dear,"  "  precious," 
and  "  honourable,"  either  of  which  trans- 
lations is  better  than  the  one  in  the  text. 

30.  To  supply  your  lack  of  service 

toward  me.  Not  that  the  Philippians 
•were  wanting  in  their  kindness,  but  that 
the  part  they  could  not,  from  the  nature 
of  things,  perform  (namely,  the  carrying 
of  their  offering  to  Paul  in  person),  Epa- 
phroditus did.  So  in  Col.  i.  24  Paul 
18* 


the  Lord  with  all  gladness  ;  and 
hold  such  in  reputation  : 

30  Because  for  the  work  of 
Christ  he  was  nigh  unto  death, 
not  regarding  his  life,  to  supply 
your  lack  of  service  toward  me. 

CHAPTER   III. 

FINALLY,  my  brethren,  rejoice 
in  the  Lord.  To  write  the  same 
things  to  you,  to  me  indeed  is  not 
grievous,  but  for  you  it  is  safe. 

2  Beware  of  dogs,  beware  of 
evil  workers,  beware  of  the  con- 
cision. 

3  For  we  are  the  circumcision, 
which  worship  God  in  the  spirit, 
and  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  the  flesh. 

4  Though  I  might  also  have 
confidence  in  the  flesh.  If  any 
other  man  thinketh  that  he  hath 
whereof  he  might  trust  in  the  flesh, 
I  more : 

5  Circumcised  the  eighth  day, 

says  he  filled  up  that  which  was  behind 
of  the  afflictions  of  Christ,  meaning  not 
that  he  could  add  to  the  expiatory  work 
of  Christ,  but  that  the  sufferings  neces- 
sary to  the  spread  of  the  gospel  (which, 
from  the  nature  of  the  case,  Christ  could 
not  assume)  he  was  enduring.  Compare 
1  Cor.  xvi.  17,  in  connection  with  2  Cor. 
ix.  2. 

III. — 2.  Dogs.  See  on  Matt.  xv.  26. 
Compare  Rev.  xxii.  15.  Concision. — 
The  play  upon  the  words  is  retained 
in  our  English  version,  but  the  mean- 
ing is  thereby  obscured.  The  word 
translated  "concision"  means  "mutila- 
tion," and  the  whole  passage  is,  "Beware 
of  those  with  whom  circumcision  is  a 
mere  mutilation  of  the  flesh,  and  con- 
tains no  spiritual  meaning,  for  such  are 
the  Judaizing  teachers ;  but  we  who  see 
in  Christ  the  end  of  the  Jewish  ritual 
regard  circumcision  in  its  true  significa- 
tion."    Comp.   Rom.   ii.    29. 5.   A 


418 


PHILIPPIANS. 


of  the  stock  of  Israel,  of  the  tribe 
of  Benjamin,  a  Hebrew  of  the 
Hebrews ;  as  touching  the  law,  a 
Pharisee ; 

6  Concerning  zeal,  persecuting 
the  church ;  touching  the  righte- 
ousness which  is  in  the  law,  blame- 
less. 

7  But  what  things  were  gain  to 
me,  those  I  counted  loss  for  Christ. 

8  Yea  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus 
my  Lord  :  for  whom  I  have  suf- 
fered the  loss  of  all  things,  and  do 
count  them  but  dung,  that  I  may 
win  Christ, 

9  And  be  found  in  him, not  hav- 
ing mine  own  righteousness,  which 
is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by 
faith : 

10  That  I  may  know  him,  and 

Hebrew  of  the  Hebrews.  Rather,  "  a 
Hebrew  of  Hebrews,"  i.  e.,  sprung  from 
Hebrew  ancestors  and  not  a  proselyte. 

Pharisee.     See   on   Matt.   iii.  7. 6. 

Righteousness  which  is  in  the  law.  This, 
of  course,  refers  to  external  performance, 
but  of  the  moral  as  well  as  the  ceremo-, 
nial  parts  of  the  law.     Comp.  Luke  i.  6, 

Matt.  xix.  20,  and  Acts  xxiii.  1. 8. 

Dung.  Rather  "offal."  The  Greek 
word    has  a  generic,  not   the   specific 

meaning. 10,  11.      "That   I   may 

know  him — both  the  power  of  his  resur- 
rection and  the  fellowship  of  his  suffer- 
ings— being  made  conformable  unto  his 
death,  if  by  any  means  I  might  arrive  at 
the  resurrection  of  the  dead."  The  two 
parts  of  the  passage  match  inversely. 
Comp.  Rom.  vi.  5  and  viii.  17,  2  Cor. 
iv.  10,  Col.  ii.  12,  2  Tim.  ii.  12,  1  Peter 

iv.  13. 12.  I  would  read  this  verse 

thus :  "  I  do  not  regard  that  which  I  have 
already  received  or  wherein  I  am  already 
complete ;  but  I  pursue  onward,  if  I  may 
also  seize  that  for  which  I  am  seized  by 


the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings, 
being  made  conformable  unto  his 
death ; 

11  If  by  any  means  I  might 
attain  unto  the  resurrection  of 
the  dead. 

12  Not  as  though  I  had  already 
attained,  either  were  already  per- 
fect :  but  I  follow  after,  if  that  I 
may  apprehend  that  for  which 
also  I  am  apprehended  of  Christ 
Jesus. 

13  Brethren,  I  count  not  my- 
self to  have  apprehended  : .  but 
this  one  thing  /  do,  forgetting 
those  things  which  are  behind, 
and  reaching  forth  unto  those 
things  which  are  before, 

14  I  press  toward  the  mark  for 
the  prize  of  the  high  calling  of 
God  in  Christ  Jesus. 

15  Let  us  therefore,  as  many 
as  be  perfect,  be  thus  minded : 

Christ  Jesus,  i.  e.,  the  resurrection." 
The  Greek  word  rendered  "  attained"  is 
a  different  one  from  that  so  translated  in 
the  11th  verse.  The  word  "  perfect "  is 
frequently  used  in  the  N.  T.  for  a  true 
and  well-instructed  Christian,  and  of 
course  does  not  in  such  case  imply  a 
complete  sanctification.  Compare  ver. 
15,  to  see  what  Paul  means  by  "per- 
fect ;  "  also  Heb.  x.  14,  and  Heb.  v.  14, 
where  "  of  full  age"  is  the  translation  of 
the  same  word.  In  this  sense  Paul  was 
already  perfect.  For  this  reason,  as  well 
as  for  the  analogy  of  verses  13  and  14 
(where  "  press "  represents  the  same 
Greek  word  as  the  "  follow  after  "  of  ver. 
12),  I  offer  the  above  amended  transla- 
tion. For  which  also  I  am  apprehended 
of  Christ  Jesus.  Christ  lays  hold  of  us 
in  order  to  raise  us  together  with  him- 
self.  13.  I  count  not  myself  to  have 

apprehended,  i.  e.,  I  am  conscious  of  a 
goal  yet  before  me,  that  glorious  resur- 
rection which  Christ  has  promised. 

15.  As  many  as  be  perfect.     See 


PHILIPPIANS. 


419 


and  if  in  any  thing  ye  be  other-  I 
•wise  minded,  God  shall  reveal ; 
even  this  unto  you. 

16  Nevertheless,  whereto  we 
have  already  attained,  let  us  walk 
by  the  same  rule,  let  us  mind  the 
same  thing. 

17  Brethren,  be  followers  to- 
gether of  me,  and  mark  them 
which  walk  so  as  ye  have  us  for 
an  ensample. 

18  (For  many  walk,  of  whom  I 
have  told  you  often,  and  now  tell 
you  even  weeping,  that  they  are 
the  enemies  of  the  cross  of  Christ : 

19  Whose  end  is  destruction, 
whose  God  is  their  belly,  and 
whose  glory  is  in  their  shame,  who 
mind  earthly  things.) 

20  For  our  conversation  is  in 
heaven  ;  from  whence  also  we  look 
for  the  Saviour,  the  Lord  Jesus 
Christ : 

21  Who  shall  change  our  vile 
body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  ac- 
cording to  the  working  whereby 
he  is  able  even  to  subdue  all 
things  unto  himself. 

note  above,  ver.  12.  Be  thus  minded,  i.  e., 
have  these  inspiriting  views  of  the  resur- 
rection. In  any  thing,  i.  e.,  "at  all." 
Even  this,  i.  e.,  this  view  of  the  resur- 
rection, when  ye  become  perfect,  or  bet- 
ter instructed  in  the  truth. 1 6.  "  Nev- 
ertheless, wherever  we  may  have  arrived 
in  the  Christian  course,  God  reveals  his 
will  to  us  that  we  should  be  guided 
by  the  same  rule  and  entertain  the  same 
sentiments." 20.  Conversation.  Ra- 
ther   "  citizenship."     Compare  chap.  i. 

27. 21.   Our  vile   body.      Literally 

"the  body  of  our  lowliness."  His  glori- 
ous body.  Literally  "  the  body  of  his 
glory."  Working.  Literally  "in-work- 
ing" or  "  energy." 

IV. — 1.  So,  i.  e.,  in  accordance  with 
the    representations  and    entreaties  of 


CHAPTER  IV. 

THEREFORE,  my  brethren 
dearly  beloved  and  longed  for, 
my  joy  aid  crown,  so  stand  fast 
in  the  Lord,  my  dearly  beloved. 

2  I  beseech  Euodias,  and  be- 
seech Syntyche,  that  they  be  of 
the  same  mind  in  the  Lord. 

3  And  I  entreat  thee  also,  true 
yokefellow,  help  those  women 
which  laboured  with  me  in  the 
gospel,  with  Clement  also,  and 
■with  other  my  fellow  labourers, 
whose  names  are  in  the  book  of 
life. 

4  Rejoice  in  the  Lord  always : 
and  again  I  say,  Rejoice. 

5  Let  your  moderation  be 
known  unto  all  men.  The  Lord 
is  at  hand. 

6  Be  careful  for  nothing ;  but 
in  every  thing  by  prayer  and  sup- 
plication with  thanksgiving  let 
your  requests  be  made  known  unto 
God. 

7  And  the  peace  of  God,  which 
passeth  all  understanding,  shall 
keep  your  hearts  and  minds 
through  Christ  Jesus. 

chap.  iii.  verses  15, 16,  17,  and  the  exam- 
ple of  verses  12,  13, 14  of  the  same  chap- 
ter.  2.   Euodias.      This   should  be 

"Euodia,"a  woman's  name,  Syntyche 
being  such.  They  are  referred  to  in  the 
next  verse.     Be  of  the  same  mind,  i.  e., 

True  yokefel- 
Who  this  was 
we  are  not  told.  Tliose  women.  Rather 
"  these  women,"  i.  e.,  Euodia  and  Syn- 
fyche.  With  other  my  fellow  labourers. 
Rather,  "with  the  rest  of  my  fellow- 
labourers." 4.    I  say.     Rather   "I 

will  say."—: — 5.  Moderation.  Rather 
"gentleness."  The  Lord  is  at  hand. 
This  belongs  to  the  next  verse,  thus : 
"  The  Lord  is  very  near  to  you ;  so  be 
anxious  about  nothing,  but,  &c."  See 
Ps.  xxxiv.  18. 6.  Careful.    Rather 


live   in  harmony. 3. 

low.  or  "  dear  comrade." 


420 


PHILIPPIANS. 


8  Finally,  brethren,  whatsoever 
things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  pure, 
whatsoever  things  are  lovely,  what- 
soever things  are  of  good  report ; 
if  there  he  any  virtue,  and  if 
there  he  any  praise,  think  on  these 
things. 

9  Those  things,  which  ye  have 
both  learned,  and  received,  and 
heard,  and  seen  in  me,  do:  and 
the  God  of  peace  shall  be  with 
you. 

10  But  I  rejoiced  in  the  Lord 
greatly,  that  now  at  the  last  your 
Care  of  me  hath  flourished  again  ; 
wherein  ye  were  also  careful,  but 
ye  lacked  opportunity. 

»  11  Not  that  I  speak  in  respect 
of  want :  for  I  have  learned,  in 
whatsoever  state  I  am,  therewith 
to  be  content. 

12  I  know  both  how  to  be 
abased,  and  I  know  how  to  abound: 
every  where  and  in  all  things  I 
am  instructed  both  to  be  full  and 
to  be  hungry,  both  to  abound  and 
to  suffer  need. 

•13  1  can  do  all  things  through 
Christ  which  strengthened  me. 

14  Notwithstanding,  ye  have 
well  done,  that  ye  did  communi- 
cate with  my  affliction. 


"  anxious." 8.  Honest.  Rather  "  no- 
ble "  or  "  dignified." 10.  But.  Ra- 
ther "  and."  Ye  were  also  careful,  or, 
"ye  did  have  a  care." 12.  I  am  in- 
structed. Literally  "  I  have  been  initi- 
ated."  15.  In  the  beginning  of  the 

gospel^  i.  e.,  when  Paul,  14  years  before, 


15  Now  ye  Philippians  know 
also,  that  in  the  beginning  of  the 
gospel,  when  I  departed  from 
Macedonia,  no  church  communi- 
cated with -me  concerning  giving 
and  receiving,  but  ye  only. 

16  For  even  in  Thessalonica  ye 
sent  once  and  again  unto  my  ne- 
cessity. 

17  Not  because  I  desire  a  gift: 
but  I  desire  fruit  that  may  abound 
to  your  account. 

18  But  I  have  all,  and  abound  : 
I  am  full,  having  received  of 
Epaphroditus  the  things  which 
were  sent  from  you,  an  odour  of  a 
sweet  smell,  a  sacrifice  acceptable, 
well  pleasiDg  to  God. 

19  But  my  God  shall  supply 
all  your  need  according  to  his 
riches  in  glory  by  Christ  Jesus. 

20  Now  unto  God  and  our 
Father  he  glory  for  ever  and  ever. 
Amen. 

21  Salute  every  saint  in  Christ 
Jesus.  The  brethren  which  are 
with  me  greet  you. 

22  All  the  saints  salute  you, 
chiefly  they  that  are  of  Cesar's 
household. 

23  The  grace  of  our  Lord  Je- 
sus Christ  be  with  you  all.  Amen. 

*J[  It  was  written  to  the  Philippians  from 
Rome  by  Epaphroditus. 

first  preached  the  gospel  in  Philippi  and 

Thessalonica.     See  Acts  xvi.  and  xv. 

17.  "Not  that  I  desire  the  gift;  but  I 
desire  the  fruit  that  abounds  to  your  ac- 
count."  20.      Unto    God    and  our 

Father.  Rather  "  unto  our  God  and 
Father." 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

COLOSSIAIS 


CHAPTER  I. 

PAUL,    an    apostle    of    Jesus 
Christ  by  the  will  of  God,  and 
Timotheus  oar  brother, 

2  To  the  saints  and  faithful 
brethren  in  Christ  which  are  at 
Colosse  :  Grace  be  unto  you,  and 
peace,  from  God  our  Father  and 
the  Lord  Jesus  Christ. 

3  We  give  thanks  to  God  and 
the  Father  of  our  Lord  Jesus 
Christ,  praying  always  for  you, 

4  Since  we  heard  of  your  faith 
in  Christ  Jesus,  and  of  the  love 
ivhich  ye  have  to  all  the  saints, 

5  For  the  hope  which  is  laid 
up  for  you  in  heaven,  whereof  ye 
heard  before  in  the  word  of  the 
truth  of  the  gospel ; 

6  Which  is  come  unto  you,  as 
it  is  in  all  the  world  ;  and  bring- 
eth  forth  fruit,  as  it  doth  also  in 

This  Epistle  was  written  from  Rome, 
probably  in  the  year  60.  In  it  Paul 
urges  the  Colossians  to  growth  in  spirit- 
uality and  avoidance  of  false  doctrine. 

I. — 1.  Timotheus.  See  Acts  xvi.  1. 
Timothy  is  also  joined  with  Paul  in  the 
inscriptions  of  the  2nd  Epistle  to  the 
Corinthians,  both  the  Epistles  to  the 
Thcssalonians,  and  the  Epistle  to  Phile- 
mon.  2.  Saints  and  faithful  brethren. 

Rather,  "  holy  and  faithful  brethren." 
Colosse  was  situated  on  the  little  river 
Lycus,  a  branch  of  the  Mseander,  a  little 
more  than  a  hundred  miles  inland  from 

the  Jilgean  Sea,  east  of  Miletus. 5. 

For  the  hope,  i.  e.,  on  account  of  the 
hope.  Their  hope  (which  was  a  product 
of  their  faith)  was  the  cause  of  their 
love.     In  the  word  of  the  truth,  or  "in 


you,  since  the  day  ye  heard  of  it, 
and  knew  the  grace  of  God  in 
truth : 

7  As  ye  also  learned  of  Epa- 
phras  our  dear  fellow  servant,  who 
is  for  you  a  faithful  minister  of 
Christ  ; 

8  Who  also  declared  unto  us 
your  love  in  the  Spirit. 

9  For  this  cause  we  also,  since 
the  day  we  heard  it,  do  not  cease 
to  pray  for  you,  and  to  desire  that 
ye  might  be  filled  with  the  know- 
ledge of  his  will  in  all  wisdom  and 
spiritual  understanding ; 

10  That  ye  might  walk  worthy 
of  the  Lord  unto  all  pleasing,  be- 
ing fruitful  in  every  good  work, 
and  increasing  in  the  knowledge 
of  God ; 

11  Strengthened  with  all  might, 
according  to  his  glorious  power, 

the   true   word." 6.    And  bringeth 

forth  fruit  in  all  the  world. 7.  As 

ye  also  learned  the  truth  concerning  the 
grace  of  God  from  Epaphras.  Epaphras 
was  a  Colossian,  and  had  brought  news 
to  Rome,  to  Paul,  regarding  the  Colos- 
sian Church.  He  became  a  fellow-pris- 
oner of  Paul  at  Rome.     See  chap.  iv. 

12,  also  Philemon  23. 8.   Your  love 

hi  the  Spirit,  i.  e.,  your  love  caused  and 

sustained  by  the  Holy  Spirit. 9.  We 

also  as  well  as  Epaphras.  To  pray  .  .  . 
and  to  desire.  The  latter  is  more  intense 
than  the  former.  His  will,  i.  e.,  Christ's 
will  (ver.  7).  In  all  wisdom  and  spiritual 
understanding.  Better,  "  in  all  spiritual 
wisdom  and  understanding."  Wisdom 
and  understanding  are  the  active  and 
passive  complements  of  the  intelligence. 


422 


COLOSSIANS. 


unto  all  patience  and  longsuffer- 
ing  with  joyfulness ; 

12  Giving  thanks  unto  the 
Father,  which  hath  made  us  meet 
to  be  partakers  of  the  inheritance 
of  the  saints  in  light : 

13  Who  hath  delivered  us  from 
the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of 
his  dear  Son : 

14  In  whom  we  have  redemp- 
tion through  his  blood,  even  the 
forgiveness  of  sins : 

15  Who  is  the  image  of  the  in- 
visible God,  the  firstborn  of  every 
creature  : 

16  For  by  him  were  all  things 
created,  that  are  in  heaven,  and 
that  are  in  earth,  visible  and  in- 
visible, whether  they  be  thrones, 
or  dominions,  or  principalities,  or 
powers :  all  things  were  created 
by  him,  and  for  him  : 

17  And  he  is  before  all  things, 
and  by  him  all  things  consist : 

18  And  he  is  the  head  of  the 
body,  the  church  :  who  is  the  be- 
ginning, the  firstborn  from  the 
dead  ;  that  in  all  things  he  might 
have  the  preeminence. 

To  have  these  spiritual  is  to  have  them 

directed  by  God's  Spirit. 11.  Might. 

Rather  "  strength."   A  word  of  the  same 

root  with  the  verb  preceding. 1 4.  Eph. 

i.  7. 15.    Who  is  the  image  of  the 

invisible  God.  Comp.  Heb.  i.  3.  Tlie 
firstborn.  Comp.  Rom.  viii.  29  for  an 
explanation  of  this  phrase.  Compare 
also  Heb.  xii.  23,  where  it  cannot  mean 

firstborn  literally. 15.  For.  Christ's 

works  of  creation  prove  him  the  image 
of  God  and  the  first-born,  i.  e.,  God's 

Word  and  Beloved  Son. 18.    TJie 

firstborn  from  the  dead.  Here  evidently 
time  is  referred  to.  Christ  was  the  first 
to  rise  from  the  dead  to  heaven,  as  a 

pledge  of  his  people's  resurrection. 

19.  The  Father.  These  words  are  rightly 


19  For  it  pleased  the  Father 
that  in  him  should  all  fulness 
dwell ; 

20  And,  having  made  peace 
through  the  blood  of  his  cross,  by 
him  to  reconcile  all  things  unto 
himself;  by  him,  /  say,  whether 
they  be  things  in  earth,  or  things 
in  heaven. 

21  And  you,  that  were  some- 
time alienated  and  enemies  in  your 
mind  by  wicked  works,  yet  now 
hath  he  reconciled 

22  In  the  body  of  his  flesh 
through  death,  to  present  you  holy 
and  unblameable  and  unreprovea- 
ble  in  his  sight : 

23  If  ye  continue  in  the  faith 
grounded  and  settled,  and  be  not 
moved  away  from  the  hope  of  the 
gospel,  which  ye  have  heard,  and 
which  was  preached  to  every  crea- 
ture which  is  under  heaven;  where- 
of I  Paul  am  made  a  minister ; 

24  Who  now  rejoice  in  my  suf- 
ferings for  you,  and  fill  up  that 
which  is  behind  of  the  afflictions 
of  Christ  in  my  flesh  for  his  body's 
sake,  which  is  the  church  : 

25  Whereof  I  am  made  a  min- 

introduced  from  vv.  12  and  13,  the  in- 
tervening verses  being  parenthetic.   All 

fulness.     Comp.  ii.   9. 20.  Having 

made  peace  between  Jew  and  Gentile. 
See  Eph.  ii.  14-18.     All  things.     See 

Eph.  i.  10. 21.  See  Eph.  ii.  1. ■ 

22.  In  the  body  of  his  flesh.     See  Eph. 

ii.  15,  16. 23.  See  Eph.  iii.  17  and 

iv.  14.     To  every  creature.    Rather,  "in 

all  the  creation." 24.  See  Eph.  iii. 

13.  A  new  sentence,  thus,  "  Now  I  re- 
joice in  my  sufferings,  &c."  Fill  up  that 
which  is  behind  (or  "  which  lacks ")  of 
the  afflictions  of  Christ,  i.  e.,  Do  that 
for  your  edification  which,  by  the  very 
nature  of  the  case,  Christ  could  not  do, 
to  wit,  suffer  as  an  earnest  disciple. 
Christ  could  and  did  suffer  as  the  head 


COLOSSIANS. 


423 


ister,  according  to  the  dispensa- 
tion of  God  which  is  given  to  me 
for  you,  to  fulfil  the  word  of  God  ; 

26  Even  the  mystery  which 
hath  been  hid  from  ages  and  from 
generations,  but  now  is  made 
manifest  to  his  saints : 

27  To  whom  God  would  make 
known  what  is  the  riches  of  the 
glory  of  this  mystery  among  the 
Gentiles  ;  which  is  Christ  in  you, 
the  hope  of  glory  : 

28  Whom  we  preach,  warning 
every  man,  and  teaching  every 
man  in  all  wisdom  ;  that  we  may 
present  every  man  perfect  in 
Christ  Jesus : 

29  Whereunto  I  also  labour, 
striving  according  to  his  working, 
which  worketh  in  me  mightily. 

CHAPTER  II. 

FOR  I  would  that  ye  knew  what 
great  conflict  I  have  for  you, 

of  the  Church,  but  not  as  one  of  the 
members.  Paul  suffered  as  one  of  the 
members.     Comp.  Phil.   ii.   30  for  the 

same   style   of  expression. 25.    To 

fulfil  the  word  of  God,  i.  e.,  "to  preach 
the  word  of  God."  The  same  word  is 
found  in  Rom.  xv.  19. 26.  Tlie  mys- 
tery was  the  Messiahship  of  Jesus.  See 
ver.  27,  "  Christ  in  you,  the  hope  of 
glory." — The  argument  of  this  chapter 
is  thus  (after  the  insmption) :  "I  am 
very  thankful  for  your  high  Christian 
character,  and  pray  God  constantly  to 
add  to  your  graces  and  your  thankful- 
ness, for  God  hath  redeemed  us  by  His 
Son,  who  is  the  Creator  of  all  and  the 
Head  of  the  Church,  and  in  his  redemp- 
tion has  united  us  all  in  Himself.  Of 
this  gospel  of  salvation  I  am  a  minister 
and  herald,  devoting  all  my  energies  to 
this  great  work." 

II. — 1.  Conflict.  This  is  intimately 
connected  with  the  last  verse  of  the  pre- 
ceding chapter,  and  the  word  "  conflict" 
is  of  the  same  root  with  the  verb  "  la.- 


and  for  them  at  Laodicea,  and  for 
as  many  as  have  not  seen  my  face 
in  the  flesh ; 

2  That  their  hearts  might  be 
comforted,  being  knit  together  in 
love,  and  unto  all  riches-  of  the  full 
assurance  of  understanding,  to  the 

•acknowledgment  of  the  mystery 
of  God,  and  of  the  Father,  and  of 
Christ ; 

3  In  whom  are  hid  all  the 
treasures  of  wisdom  and  knowl- 
edge. 

4  And  this  I  say,  lest  any  man 
should  beguile  you  with  enticing 
words. 

5  For  though  I  be  absent  in 
the  flesh,  yet  am  I  with  you  in  the 
spirit,  joying  and  beholding  your 
order,  and  the  steadfastness  of 
your  faith  in  Christ. 

6  As  ye  have  therefore  receiv- 
ed Christ  Jesus  the  Lord,  so  walk 
ye  in  him  : 

hour"  in  that  verse.  Paul  evidently 
alludes  to  his  "laborious  attention"  to 
their  spiritual  interests,  such  a  laborious 
attention  as  one  gives  to  the  contest  or 
race-  at  the  public  games.  The  same 
word  is  used  as  "race"  in  neb.  xii.  1. 
It  would  here  include  striving  in  prayer. 
Laodicea,  called  "  Laodicea  ad  Lycum" 
to  distinguish  it  from  five  other  places  of 
the  name  of  Laodicea,  was  iu  the  south- 
west of  Phrygia,  only  a  few  miles  west 
of  Colosse,  and  situated  on  the  little 
river  Lycus.  This  verse  seems  to  show 
that,  in  Paul's  journeys  through  Asia 
Minor,  he  had  been  hindered  from  pass- 
ing down  the  Upper  Maeander  so  as  to 


visit  Colosse  and  Laodicea.- 


-2.  All 


riclics  of  the  full  assurance  of  under- 
standing, &c.  "  All  the  riches  of  a  cer- 
tain understanding,  to  the  knowledge  of 
the  mystery  of  the  God  and  Father  and 
of  Christ."  The  mystery  or  hidden  thing 
was  the  incarnation  of  Christ. 3.  Wis- 
dom and  knowledge.    Comp.  i.  9. 4. 

Beguile,  or  "  cheat."  Enticing,  or  "per- 


424 


COLOSSIANS. 


7  Rooted  and  built  up  in  him, 
and  stablished  in  the  faith,  as  ye 
have  been  taught,  abounding  there- 
in with  thanksgiving. 

8  Beware  lest  any  man  spoil 
you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men, 
after  the  rudiments  of  the  world, 
and  not  after  Christ. 

9  For  in  him  dwclleth  all  the 
fulness  of  the  Godhead  bodily. 

10  And  ye  are  complete  in  him, 
which  is  the  head  of  all  principal- 
ity and  power : 

11  In  whom  also  ye  are  cir- 
cumcised with  the  circumcision 
made  without  hands,  in  putting  off 
the  body  of  the  sins  of  the  flesh  by 
the  circumcision  of  Christ : 

12  Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him 
through  the  faith  of  the  operation 
of  Grod,  who  hath  raised  him  from 
the  dead. 

13  And  you,  being  dead  in 
your  sins  and  the  uncircumcision 
of  your  flesh,  hath  he  quickened 
together  with  him,  having  forgiv- 
en you  all  trespasses ; 

14  Blotting  out  the  handwrit- 
ing of  ordinances  that  was  against 
us,  which  was  contrary  to  us,  and 
took  it  out  of  the  way,  nailing  it 
to  his  cross ; 


suasive." 5.  Joying  and  beholding, 

i.  e.,  joying  at  beholding. 7.  Comp. 

i.  23. 8.  Spoil,  i.  e.,   "despoil"  or 

"  plunder."  Philosophy  and  vain  deceit, 
i.  e.,  the  vain  deceit  of  philosophy.  Ru- 
diments, i.  e.,  crude  elementary  know- 
ledge.  10.  Complete.     Lit.  "  filled." 

A  word  from  the  same  root  as  the  word 

" fulness"  in  ver.  9.    Wliich  =who. 

12.  Buried  with  him  in  baptism.     See 

Rom.  vi.  4. 13.  See  Eph.  ii.  1. 

14.  See  Eph.  ii.  15. 15.  Spoiled,  i.  e., 

"plundered,"   "despoiled,"  or  "strip- 


15  And  having  spoiled  princi- 
palities and  powers,  he  made  a 
shew  of  them  openly,  triumphing 
over  them  in  it. 

16  Let  no  man  therefore  judge 
you  in  meat,  or  in  drink,  or  in  re- 
spect of  a  holyday,  or  of  the  new 
moon,  or  of  the  sabbath  days : 

17  Which  are  a  shadow  of  things 
to  come ;  but  the  body  is  of  Christ. 

18  Let  no  man  beguile  you  of 
your  reward  in  a  voluntary  hu- 
mility and  worshipping  of  angels, 
intruding  into  those  things  which 
he  hath  not  seen,  vainly  puffed  up 
by  his  fleshly  mind, 

19  And  not  holding  the  Head, 
from  which  all  the  body  by  joints 
and  bands  having  nourishment 
ministered,  and  knit  together,  in- 
creaseth  with  the  increase  of  God. 

20  Wherefore  if  ye  be  dead 
with  Christ  from  the  rudiments 
of  the  world,  why,  as  though  liv- 
ing in  the  world,  are  ye  subject 
to  ordinances, 

21  (Touch  not;  taste  not;  han- 
dle not ; 

22  Which  all  are  to  perish  with 
the  using;)  after  the  command- 
ments and  doctrines  of  men  ? 

23  Which  things  have  indeed 
a  shew  of  wisdom  in  will- worship, 
and  humility,  and  neglecting  of 

ped,"  as  the  bodies  of  the  dead  on  the 
battle-field.     In  it,  i.  e.,  in  the  cross,  or 

by  the  cross. 1 6.  Holyday.    Strictly, 

"feast-day." 18.  "Let  no  one  wil- 
fully cheat  you  of  your  prize  by  an 
humble  worship  of  angels  (as  mediators)." 

19.  Comp.  Eph.  iv.  15, 16. 20. 

Rudiments  of  the  world.  See  ver.  8. 
"  Why  are  ye  subject  to  ordinances  (such 
as  '  touch  not  this,'  '  taste  not  that,' 
'  handle  not  the  other,')  which  all  are 
injurious  in  their  use." 23.  Will- 
worship  =  mock  worship.     Not  in  any 


COLOSSIANS. 


425 


the  body ;    not  in  any  honour  to 
the  satisfying  of  the  flesh. 

CHAPTER  III. 

IF  ye  then  be  risen  with  Christ, 
seek  those  things  which  are 
above,  where  Christ  sitteth  on  the 
right  hand  of  God. 

2  Set  your  affection  on  things 
above,  not  on  things  on  the  earth. 

3  For  ye  are  dead,  and  your 
life  is  hid  with  Christ  in  God. 

4  When  Christ,  icho  is  our  life, 
shall  appear,  then  shall  ye  also 
appear  with  him  in  glory. 

5  Mortify  therefore  your  mem- 
bers which  are  upon  the  earth  ; 
fornication,  uncleanness,  inordi- 
nate affection,  evil  concupiscence, 
and  covetousness,  which  is  idola- 
try : 

6  For  which  things'  sake  the 
wrath  of  God  cometh  on  the  chil- 
dren of  disobedience : 

7  In  the  which  ye  also  walk- 
ed sometime,  when  ye  lived  in 
them. 

8  But  now  ye  also  put  off  all 
these ;  anger,  wrath,  malice,  bias- 

honour,  i.  e.,  not  in  any  honourable  ser- 
vice. I  consider  this  parenthetical,  and 
the  following  words,  "to  the  satisfying 
of  the  flesh,"  -will  then  belong  to  the 
will-worship,  which  merely  satisfied  a 
low,  carnal  religion.—  The  argument  of 
this  chapter  is  thus:  "And  my  great 
desire  is  your  growth  in  Christian  ex- 
perience and  freedom  from  the  false 
doctrines  which,  under  the  name  of 
philosophy,  would  ruin  you,  taking  you 
away  from  Christ  the  only  head,  and 
bringing  you  under  the  yoke  of  a  religion 
of  mere  outward  ordinances." 

III. — 5.  Your  members.  For  "the 
sins  in  your  members."  Rom.  vii.  23. 
Mortify,  i.  e.,  slay.  Inordinate  affection. 
Rather"  unnatural  lusts."  Covetousness. 


phemy,  filthy  communication  out 
of  your  mouth. 

9  Lie  not  one  to  another,  see- 
ing that  ye  have  put  off  the  old 
man  with  his  deeds  ; 

10  And  have  put  on  the  new 
ma?i,  which  is  renewed  in  knowl- 
edge after  the  image  of  him  that 
created  him  : 

1 1  Where  there  is  neither  Greek 
nor  Jew,  circumcision  nor  uncir- 
cumcision,  Barbarian,  Scythian, 
bond  nor  free :  but  Christ  is  all, 
and  in  all. 

12  Put  on  therefore,  as  the 
elect  of  God,  holy  and  beloved, 
bowels  of  mercies,  kindness,  hum- 
bleness of  mind,  meekness,  long- 
suffering  ; 

13  Forbearing  one  another,  and 
forgiving  one  another,  if  any  man 
have  a  quarrel  against  any:  even  as 
Christ  forgave  you,  so  also  do  ye. 

14  And  above  all  these  things 
put  on  charity,  which  is  the  bond 
of  perfectness. 

15  And  let  the  peace  of  God 
rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body; 
and  be  ye  thankful. 

See  Eph.  v.  3. 7.  Sometime  =  once. 

8.  "  But  now  do  ye  also,  as  well  as 

the  other  Christians,  put  off  all  these." 
Filthy  communication,  or  "  foul  lan- 
guage."    Compare  this  verse  with  Eph. 

iv.  31  and  v.  4. 9.   Put  off.     The 

same   word   translated   in   chap.  ii.   15 

"spoiled,"  i.  e.,  having  stripped  off. 

11.  "  Where  (or  "  in  which  "  new  con- 
dition) there  is  not  Greek  and  Jeio,  cir- 
cumcision and  uncircumcision,  barbari- 

an,  Scythian,  bond,  free.'1'' 12.  Bowels 

of  mercies,  or  "a  merciful  heart." . 

13.  Quarrel.  Rather  "cause  of  com- 
plaint."    Compare  this  verse  with  Eph. 

iv.  32. 14.  Charity.  Rather  "love." 

Bond  of  perfectness  =  perfect  or  com- 
plete bond. 1 5.  Rule.  Strictly, "  pre' 


426 


COLOSSIANS. 


16  Let  the  word  of  Christ  dwell 
in  you  richly  in  all-wisdom ;  teach- 
ing and  admonishing  one  another 
in  psalms  and  hymns  and  spiritual 
songs,  singing  with  grace  in  your 
hearts  to  the  Lord. 

17  And  whatsoever  ye  do  in 
word  or  deed,  do  all  in  the  name 
of  the  Lord  Jesus,  giving  thanks 
to  God  and  the  Father  by  him. 

18  Wives,  submit  yourselves 
unto  your  own  husbands,  as  it  is 
fit  in  the  Lord. 

19  Husbands,  love  your  wives, 
and  be  not  bitter  against  them. 

20  Children,  obey  your  parents 
in  all  things:  for  this  is  well  pleas- 
ing unto  the  Lord. 

21  Fathers,  provoke  not  your 
children  to  anger,  lest  they  be  dis- 
couraged. 

22  Servants,  obey  in  all  things 
your  masters  according  to  the  flesh; 
not  with  eyeservice,  as  menpleas- 
ers ;  but  in  singleness  of  heart, 
fearing  God  : 

23  And  whatsoever  ye  do,  do  it 
heartily,  as  to  the  Lord,  and  not 
unto  men ; 

24  Knowing  that  of  the  Lord 
ye  shall  receive  the  reward  of  the 
inheritance :  for  ye  serve  the  Lord 
Christ. 

side  as  a  distributor  of  prizes."  The  word 
is  borrowed  from  the  games.  In  one  body 

of  believers. 16.  Singing  with  grace 

in  your  hearts.  Rather,  "  by  grace  sing- 
ing with  your  hearts." 24.  For  ye 

serve  the  Lord  Christ,  who  has  the  dis- 
tribution  of   the   inheritance. 25. 

There  is  no  respect  of  persons  with  God. 
See  Eph.  vi.  9.  For  the  passage  from 
ver.  18  to  the  2d  verse  of  the  following 
chapter,  compare  Eph.  v.  22-vi.  9. — 
The  argument  of  this  chapter  is  thus : 
"If  ye  have  died  with  Christ  and  risen 
again  with  him,  do  not  conform  to  the 


25  But   he  that  doeth  wrong  . 
shall  receive  for  the  wrong  which 
he  hath  done :  and  there  is  no  re- 
spect of  persons. 

CHAPTER  IV. 

MASTERS,  give  unto  your  serv- 
ants that  which  is  just  and 
equal ;  knowing  that  ye  also  have 
a  Master  in  heaven. 

2  Continue  in  prayer,and  watch 
in  the  same  with  thanksgiving ; 

3  Withal  praying  also  for  us, 
that  God  would  open  unto  us  a 
door  of  utterance,  to  speak  the 
mystery  of  Christ,  for  which  I  am 
also  in  bonds : 

4  That  I  may  make  it  mani- 
fest, as  I  ought  to  speak. 

5  Walk  in  wisdom  toward  them 
that  are  without,  redeeming  the 
time. 

6  Let  your  speech  be  always 
with  grace,  seasoned  with  salt, 
that  ye  may  know  how  ye  ought 
to  answer  every  man. 

7  All  my  state  shall  Tychicus 
declare  unto  you,  who  is  a  beloved 
brother,  and  a  faithful  minister 
and  fellow  servant  in  the  Lord : 

8  Whom  I  have  sent  unto  you 
for   the    same    purpose,   that    he 

works  of  this  world  to  which  you  do  not 
belong,  but  exhibit  all  Christian  graces 
in  every  relation  of  life." 

IV. — 1.  This  verse  belongs  to  the  pre- 
ceding chapter. 2.  In  the  same.  Bet- 
ter "  in  it." 3.  Withal  =  at  the  same 

time.  A  door  of  utterance.  Better  lit- 
erally   "  a   door   of   the   word." 5. 

Them  that  are  without,  i.  e.,  the  unbe- 
lievers. Compare  1  Thess.  iv.  12.  Re- 
deeming the  time.     See  Eph.  v.  10. 

6.  Seasoned  with  salt  of  sympathy,  so 
that  your  word  shall  be  preserved  in  the 
hearts  of  the  hearers. 7.  Tychicus. 


COLOSSIANS. 


427 


might  know  your  estate,  and  com- 
fort your  hearts ; 

9  With  Onesimus,  a  faithful 
and  beloved  brother,  who  is  one 
of  you.  They  shall  make  known 
unto  you  all  things  which  are  done 
here. 

10  Aristarchus  my  fellow  pris- 
oner saluteth  you,  and  Marcus, 
sister's  son  to  Barnabas,  (touch- 
ing whom  ye  received  command- 
ments :  if  he  come  unto  you,  re- 
ceive him  ;) 

11  And  Jesus,  which  is  called 
Justus,  who  are  of  the  circumci- 
sion. These  only  are  my  fellow 
workers  unto  the  kingdom  of  God, 
which  have  been  a  comfort  unto  me. 

12  Epaphras,  who  is  one  of  you, 
a  servant  of  Christ,  saluteth  you, 
always  labouring  fervently  for  you 
in  prayers,  that  ye  may  stand  per- 
fect and  complete  in  all  the  will 
of  Grod. 


See  Eph.  vi.  22,  2  Tim.  iv.  12,  Tit.  iii.  12, 
and  Acts  xx.  4.  Tychicus  was  probably 
a  Colossian  or  Ephesian,  and  had  car- 
ried news  to  Rome  of  the  Churches  in 
Asia  Minor,  and  now  carried  back  these 
epistles  from  Paul.  Or  he  may  have 
accompanied  Paul  from  Syria,  when  he 
went  to  Rome  as  a  captive.     Verse  8th 

seems  to  support  the  latter  view. 9. 

Onesimus,  a  faithful.  Rather,  "  Onesi- 
mus the  faithful."  Onesimus  was  Phile- 
mon's fugitive  slave  going  back  with 
Paul's  letter  to  his  master  at  Colosse. 
See  Philemon  10,  &c. 10.  Aristar- 
chus was  a  Thessalonian  (Acts  xx.  4). 
He  accompanied  Paul  from  Syria  (Acts 
xxvii.  2).  Marcus.  The  evangelist 
Mark,  of  whom  see  Acts  xii.  12,  25,  and 
xiii.  5, 13,  and  xv.  37-39.     Sister's  son. 

An  error.  It  should  be  "  cousin." 1 1 . 

I  would  understand,  "  These  only  of  the 
circumcision  are  my  fellow-workers,  &c," 
for  Luke  certainly  was  a  comfort  to  Paul, 
and  in  ver.  14  he  is  shown:  to  be  with 


13  For  I  bear  him  record,  that 
he  hath  a  great  zeal  for  you,  and 
them  that  are  in  Laodicea,  and 
them  in  Hierapolis. 

14  Luke,  the  beloved  physician, 
and  Demas,  greet  you. 

15  Salute  the  brethren  which 
are  in  Laodicea,  and  Nymphas, 
and  the  church  which  is  in  his 
house. 

16  And  when  this  epistle  is 
read  among  you,  cause  that  it  be 
read  also  in  the  church  of  the 
Laodiceans ;  and  that  ye  likewise 
read  the  epistle  from  Laodicea. 

17  And  say  to  Archippus,  Take 
heed  to  the  ministry  which  thou 
hast  received  in  the  Lord,  that 
thou  fulfil  it. 

18  The  salutation  by  the  hand 
of  me  Paul.  Remember  my  bonds. 
Grace  be  with  you.    Amen. 

^[  Written  from  Rome  to  the  Colossians 
by  Tychicus  and  Onesimus. 


him.     This  would  show  Luke  to  have 

been  a  Gentile. 12.  Epaphras.     See 

i.  7. 13.  Laodicea.  See  ii.  1.  Hiera- 
polis was  five  miles  north  of  Laodicea. 
Its  site  and  ruins  are  now  called  Pam- 

buk-Kalessi. 14.  Luke  the  evangelist, 

who  had  been  the  companion  of  Paul  in 

much   of  his  journeying. 16.    The 

epistle  from  Laodicea.  Supposed  to  be 
the  epistle  to  the  Ephesians,  a  copy  of 
which  had  been  sent  to  Laodicea,  the 
epistle  being  intended  as  a  circular  let- 
ter.  17.   Archippus  was  a  member 

and  officer  in  the  Colossian  Church, 
which  Church  probably  met  at  Phile- 
mon's house.     See  Philemon  2. 18. 

By  the  hand  of  me  Paul.  These  last  few 
words  Paul  writes  with  his  own  hand, 
his  secretary  having  written  the  rest 
at  his  dictation. — The  argument  of  this 
chapter  is  thus :  "  Be  circumspect  and 
prayerful  both  for  yourselves  and  for 
me,  and  receive  the  salutations  of  us  at 
Rome." 


TIIE  FIRST  EPISTLE  OF  PAUL  TIIE  APOSTLE  TO  THE 


THESSALOSIAlNrS. 


CHAPTER  I. 

PAUL,  and  Silvanus,  and  Timo- 
theus,  unto  the  church  of  the 
Thessalonians  which  is  in  God  the 
Father,  and  in  the  Lord  Jesus 
Christ :  Grace  he  unto  you,  and 
peace,  from  God  our  Father,  and 
the  Lord  Jesus  Christ. 

2  We  give  thanks  to  God  al- 
ways for  you  all,  making  mention 
of  you  in  our  prayers ; 

3  Remembering  without  ceas- 
ing your  work  of  faith,  and  labour 
of  love,  and  patience  of  hope  in 
our  Lord  Jesus  Christ,  in  the 
sight  of  God  and  our  Father ; 

4  Knowing,  brethren  beloved, 
your  election  of  God. 

5  For  our  gospel  came  not  un- 
to you  in  word  only,  but  also  in 
power,  and  in  the  Holy  Ghost, 
and  in    much    assurance ;    as  ye 

This  Epistle  was  probably  written  from 
Corinth  in  the  year  51.  It  praises  the 
Thessalonians  for  their  graces,  urges  them 
to  holy  living  in  view  of  Christ's  coming, 
and  bids  them  not  to  sorrow  on  account 
of  their  deceased  brethren. 

I. — 1.  Silvanus.  Another  form  of 
"  Silas."  See  Acts  xv.  22,  32,  40.,  and 
the  two  following  chapters.  Silas  and 
Timothy  were  both  companions  of  Paul 
on  his  second  journey,  and  it  was  during 
his  second  journey  that  he  wrote  the 
two  epistles  to  the  Thessalonians.  The 
church  of  the  Tliessalonians.  For  the 
establishment  of  this  Church,  see  Acts 

xvii.  1-10. 3.  Your  work  of  faith  = 

your  energetic  life  of  faith. 4.  This 

verse  should  read,  "  Knowing,  brethren 
beloved  of  God,  your  election." 5.  In 


know  what  manner  of  men  we  were 
among  you  for  your  sake. 

6  And  ye  became  followers  of 
us,  and  of  the  Lord,  having  re- 
ceived the  word  in  much  affliction, 
with  joy  of  the  Holy  Ghost : 

7  So  that  ye  were  ensamples  to 
all  that  believe  in  Macedonia  and 
Achaia. 

8  For  from  you  sounded  out 
the  word  of  the  Lord  not  only  in 
Macedonia  and  Achaia,  but  also 
in  every  place  your  faith  to  God- 
ward  is  spread  abroad  ;  so  that  we 
need  not  to  speak  any  thing. 

9  For  they  themselves  shew  of 
us  what  manner  of  entering  in  we 
had  unto  you,  and  how  ye  turned 
to  God  from  idols  to  serve  the 
living  and  true  God  ; 

10  And  to  wait  for  his  Son 
from  heaven,  whom  he  raised  from 

power,  dec,  i.  e.,  in  the  assuring  power 
of  the  Holy  Spirit.  This  refers  probably 
both  to  the  ordinary  and  extraordinary 
gifts  of  the  Spirit.  As  ye  know  what  man- 
ner of  men  we  were  with  the  exhibition  of 

spiritual  gifts. 6.  Followers.     Rather 

"  imitators,"  as  in  Eph.  v.  1.  See  note 
there.  In  much  affliction.  See  Acts  xvii. 

5-9. 7.  Achaia  included,  as  a  Roman 

province,  about  the  same  region  as  is 
embraced  in  the  limits  of  the  modern 
kingdom  of  Greece.     Macedonia  border- 


ed Achaia  on  the  north. - 


-8.  Before 


this  verse,  understand  "  Nay,  ye  were 
ensamples  to  more  than  those."    So  that 

we  need  not  speak  any  thing  of  it. 9. 

27iey   themselves,  i.  e.,  the  people  "in 

every  place." 10.   Which  delivered. 

Rather  "who  dclivereth."     The  wrath 


I.  THESSALONIANS. 


429 


the  dead,  etm  Jesus,  which  deliv- 
ered us  from  the  wrath  to  come. 

CHAPTER  II. 

FOR  yourselves,  brethren,  know 
our  entrance  in  unto  you,  that 
it  was  not  in  vain  : 

2  But  even  after  that  we  had 
suffered  before,  and  were  shame- 
fully entreated,  as  ye  know,  at 
Philippi,  we  were  bold  in  our  God 
to  speak  unto  you  the  gospel  of 
God  with  much  contention. 

3  For  our  exhortation  was  not 
of  deceit,  nor  of  uncleanness,  nor 
in  guile  : 

4  But  as  we  were  allowed  of 
God  to  be  put  in  trust  with  the 
gospel,  even  so  we  speak;  not  as 
pleasing  men,  but  God,  which 
trieth  our  hearts. 

5  For  neither  at  any  time  used 
we  flattering  words,  as  ye  know, 
nor  a  cloak  of  covetousness ;  God 
is  witness : 

6  Nor  of  men  sought  we  glory, 
neither  of  you,  nor  yet  of  others, 
when  we  might  have  been  burden- 
some, as  the  apostles  of  Christ. 

7  But  we  were  gentle  among 
you,  even  as  a  nurse  cherisheth 
her  children : 

8  So  being  affectionately  desi- 
rous of  you,  we  were  willing  to 
have  imparted  unto  you,  not  the 

to  come,  or  "  the  coming  wrath." — The 
argument  of  this  chapter  is  thus  (after 
the  inscription) :  "I  am  thankful  for 
your  lofty  Christian  character,  which 
has  made  you  examples  of  a  true  faith 
ever  since  you  were  first  converted." 
II. — 2.  At  Philippi.     See  Acts  xvi. 

19-24. 3.    Nor  of  uncleanness   to 

please    the   prevailing   depraved  taste. 

4.  We  were  allowed.     Rather,  "  we 

have  been  approved."     Trieth.     Rather 
"  approveth."    The  same  word  transla- 


gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear 
unto  us. 

9  For  ye  remember,  brethren, 
our  labour  and  travail :  for  labour- 
ing night  and  day,  because  we 
would  not  be  chargeable  unto  any 
of  you,  we  preached  unto  you  the 
gospel  of  God. 

10  Ye  are  witnesses,  and  God 
also,  how  holily  and  justly  and 
unblameably  we  behaved  ourselves 
among  you  that  believe  : 

11  As  ye  know  how  we  exhort- 
ed and  comforted  and  charged 
every  one  of  you,  as  a  father  doth 
his  children, 

12  That  ye  would  walk  worthy 
of  God,  who  hath  called  }tou  unto 
his  kingdom  and  glory. 

13  For  this  cause  also  thank 
we  God  without  ceasing,  because, 
when  ye  received  the  word  of  God 
which  ye  heard  of  us,  ye  received 
it  not  as  the  word  of  men,  but,  as 
it  is  in  truth,  the  word  of  God, 
which  effectually  worketh  also  in 
you  that  believe. 

14  For  ye,  brethren,  became 
followers  of  the  churches  of  God 
which  in  Judea  are  in  Christ  Je- 
sus :  for  ye  also  have  suffered  like 
things  of  your  own  countrymen, 
even  as  they  have  of  the  Jews  : 

15  Who  both  killed  the  Lord 


ted    "  allowed  "    above.- 
Literally  "  pretence." — 


— 5.    Cloak. 

-6.  When  we 
might  have  been  burdenso?ne,  by  expect- 
ing a  support. 7.  Read  thus  :   "  But 

we  were  gentle  among  you.  Even  as  a 
nursing  mother  cherisheth  her  children, 

so  being  affectionately  desirous,  &c." 

9.  Our  labour  and  travail.  The  lat- 
ter word  is  the  stronger.      Labouring. 

Rather  "working." 13.  Effectually 

worketh.      Rather   "  is  energetic." 

14.  Followers.  Rather  "  imitators." 


430 


I.  THESSALONIANS. 


Jesus,  and  their  own  prophets, 
and  have  persecuted  us  ;  and  they 
please  not  God,  and  are  contrary 
to  all  men : 

16  Forbidding  us  to  speak  to 
the  Grentiles  that  they  might  be 
saved,  to  fill  up  their  sins  always  : 
for  the  wrath  is  come  upon  them 
to  the  uttermost. 

17  But  we,  brethren,  being 
taken  from  you  for  a  short  time 
in  presence,  not  in  heart,  endeav- 
oured the  more  abundantly  to  see 
your  face  with  great  desire. 

18  Wherefore  we  would  have 
come  unto  you,  even  I  Paul,  once 
and  again ;  but  Satan  hindered  us. 

19  For  what  is  our  hope,  or 
joy,  or  crown  of  rejoicing  ?  Are 
not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  at  his  coming  ? 

20  For  ye  are  our  glory  and 


fl 


CHAPTER  III. 

/"HE  RE  FORE   when  we 
could  no  longer  forbear,  we 


16.  To  fill  up,  i.  e.,  so  that  they  fill  up. 
Comp.  Matt,  xxiii.  32.  To  the  utter- 
most, or  "  to  their  destruction." 17. 

Being  taken  from  you.  The  word  has 
reference  to  the  separation  of  parents 

from  children. 18.  Satan  hindered 

us.  Perhaps  by  Paul's  sickness  (Luke 
xiii.  16),  or  perhaps  by  stirring  up  op- 
position to  Paul's  preaching  elsewhere, 
and  thus  making  Paul  stay  longer  at 
other  places  than  he  had  intended. — 
The  argument  of  this  chapter  is  thus : 
"  Now  at  that  time  of  my  visit  to  you, 
you  know  I  was  frank  and  true  in 
preaching,  notwithstanding  my  persecu- 
tions, and  I  felt  and  acted  toward  you 
as  a  parent  toward  his  children,  exhort- 
ing you  to  consistency,  which  you  have 
indeed  shown  under  great  affliction. 
Hence  I  have  desired  to  see  you  again 


thought   it   good   to   be    left   at 
Athens  alone ; 

2  And  sent  Timotheus,  our 
brother,  and  minister  of  God,  and 
our  fellow  labourer  in  the  gospel 
of  Christ,  to  establish  you,  and 
to  comfort  you  concerning  your 
faith  : 

3  That  no  man  should  be  mov- 
ed by  these  afflictions  :  for  your- 
selves know  that  we  are  appointed 
thereunto. 

4  For  verily,  when  we  were 
with  you,  we  told  you  before  that 
we  should  suffer  tribulation  ;  even 
as  it  came  to  pass,  and  ye  know. 

5  For  this  cause,  when  I. could 
no  longer  forbear,  I  sent  to  know 
your  faith,  lest  by  some  means 
the  tempter  have  tempted  you, 
and  our  labour  be  in  vain. 

6  But  now  when  Timotheus 
came  from  you  unto  us,  and 
brought  us  good  tidings  of  your 
faith  and  charity,  and  that  ye 
have  good  remembrance  of  us  al- 
ways, desiring  greatly  to  see  us, 
as  we  also  to  see  you  : 

in  my  love  for  you,  but  have  been  pre- 
vented by  Satan." 

III. — 1,  2.  We  thought  it  good  to  be 
left  at  Athens  alone,  and  sent  Timotheus, 
our  brother.  Paul  left  Timothy  at  Berea 
(Acts  xvii.  14),  and  he  probably  left  word 
with  Timothy  to  go  back  to  Thessalonica 
and  comfort  the  afflicted  disciples  there 
before  he  should  rejoin  Paul  at  Athens. 
When  Paul  arrived  at  Athens,  he  sent 
word  back  by  his  escort  for  Timothy  to 
hurry  to  him,  doubtless  after  his  Thessa- 
lonian  errand.  (Acts  xvii.  15.)  But 
Timothy  did  not  reach  Paul  until  Paul 
had  gone  on  to  Corinth.  (Acts  xviii.  5.) 
With  this  explanation  the  words  quoted 
would  mean,  "  I  thought  it  good  to  go 
and  stay  at  Athens  alone,  and  to  send 
Timothy  direct  from  Berea  to  Thessalo- 
nica."  5.    For  this  cause,  like  the 


I.  THESSALONIANS. 


431 


7  Therefore,  brethren,  we  were 
comforted  over  you  in  all  our  af- 
fliction and  distress  by  your  faith  : 

8  For  now  we  live,  if  ye  stand 
fast  in  the  Lord. 

9  For  what  thanks  can  we  ren- 
der to  God  again  for  you,  for  all 
the  joy  wherewith  we  joy  for  your 
sakes  before  our  God ; 

10  Night  and  day  praying  ex- 
ceedingly that  we  might  see  your 
face,  and  might  perfect  that  which 
is  lacking  in  your  faith  ? 

11  Now  God  himself  and  our 
Father,  and  our  Lord  Jesus 
Christ,  direct  our  way  unto  you. 

12  And  the  Lord  make  you  to 
increase  and  abound  in  love  one 
toward  another,  and  toward  all 
men,  even  as  we  do  toward  you  : 

13  To  the  end  he  may  stablish 
your  hearts  unblameable  in  holi- 
ness before  God,  even  our  Father, 
at  the  coming  of  our  Lord  Jesus 
Christ  with  all  his  saints. 

"wherefore"  of  ver.  1,  refers  to  their  per- 
secutions.  6.    Now  when   Timothcus 

came.     At  Corinth.     See  Acts  xviii.  5. 

Charity,  i.  e.,  love. 8.  Now  we  live, 

i.  e.,  we  are  revived. 9.    Omit  the 

word  u  again." 10.  Exceedingly.   A 

very  strong  word,  meaning  "  more  than 
superabundantly."  It  is  used  in  the  Sep- 
tuagint  or  Greek  translation  of  the  Old 
Testament,  and  is  found  in  Eph.  iii.  20, 
and  1  Thess.  v.  13,  as  well -as  here.  In 
the  passage  in  Ephesians  it  is  translated 
"exceeding  abundantly."  In  the  other 
passage  in  Thessalonians  it  is  rendered 
merely  "  very  highly."  Although  Paul 
prayed  thus  earnestly,  yet  it  was  not  till 
several  years  bad  elapsed  that  the  prayer 
was  answered  by  a  second  visit  to  the 

Thessalonians.     Acts  xx.  1,  2. 11. 

Now  God  himself  and  our  Father.  Ra- 
ther, "Now  our  God  and  Father  him- 
self."  13.  Before  God,  even  our  Fa- 
ther.   Rather,  "  before  our  God  and  Fa- 


CHAPTER  IV. 

FURTHERMORE  then  we  be- 
seech you,  brethren,  and  ex- 
hort you  by  the  Lord  Jesus,  that 
as  ye  have  received  of  us  how  ye 
ought  to  walk  and  to  please  God, 
so  ye  would  abound  more  and 
more. 

2  For  ye  know  what  command- 
ments we  gave  you  by  the  Lord 
Jesus. 

3  For  this  is  the  will  of  God, 
even  your  sanctification,  that  ye 
should  abstain  from  fornication  : 

4  That  every  one  of  you  should 
know  how  to  possess  his  vessel  in 
sanctification  and  honour ; 

5  Not  in  the  lust  of  concupis- 
cence, even  as  the  Gentiles  which 
know  not  God ; 

6  That  no  man  go  beyond  and 
defraud  his  brother  in  any  mat- 
ter :  because  that  the  Lord  is  the 
avenger  of  all  such,  as  we  also 
have  forewarned  you  and  testified. 

ther." — The  argument  of  this  chapter  is 
thus:  "And so  I  sentTimotheusto  com- 
fort you,  and  his  report  of  you  has  com- 
forted me  with  very  great  joy,  while  I 
pray  earnestly  to  see  you  again  and  for 
your  growth  in  love  and  holiness." 

IV.— 3.  "  For  this  is  the  will  of  God 
(which  will  has  your  sanctification  in 
view),  that  ye  should  abstain  from  forni- 
cation." The  sentence  might  be  read 
thus :  "  For  this  is  the  will  of  God — this 
is  your  sanctification,  that  ye  should  ab- 
stain, &c." 4.    In  sanctification  and 

honour,  i.  e.  "  in  an  honourable  or  praise- 
worthy sanctity." 5.  Not  in  the  lust 

of  concupiscence.  Rather,  "Not  in  un- 
natural lust."     See  Col.  iii.  5  and  Rom. 

i.  26. 6.  That  he  (i.  e.,  the  "  every 

one  "  of  ver.  4)  do  not  trespass  or  over- 
reach his  brother  in  the  matter  of  the 
use  of  his  carnal  desires.  In  any  mat- 
ter. Rather  "  in  the  matter,"  as  above. 
Of  all  such.    Rather  ' '  for  all  these  "  evil 


432 


I.  THESSALONIANS. 


7  For  God  hath  not  called  us 
unto  uncleanness,  but  unto  holi- 
ness. 

8  He  therefore  that  despiseth, 
despiseth  not  man,  but  God,  who 
hath  also  given  unto  us  his  Holy 
Spirit. 

9  But  as  touching  brotherly- 
love  ye  need  not  that  I  write  unto 
you  :  for  ye  yourselves  are  taught 
of  God  to  love  one  another. 

10  And  indeed  ye  do  it  toward 
all  the  brethren  which  are  in  all 
Macedonia  :  but  we  beseech  you, 
brethren,  that  ye  increase  more 
and  more ; 

11  And  that  ye  study  to  be 
quiet,  and  to  do  your  own  busi- 
ness, and  to  work  with  your  own 
hands,  as  we  commanded  you ; 

12  That  ye  may  walk  honestly 
toward  them  that  are  without, 
and  that  ye  may  have  lack  of 
nothing. 

13  But  I  would  not  have  you 
to  be  ignorant,  brethren,  concern- 
ing them  which  are  asleep,  that 
ye  sorrow  not,  even  as  others 
which  have  no  hope. 

14  For  if  we  believe  that  Je- 
sus died  and  rose  again,  even  so 
them  also  which  sleep  in  Jesus 
will  God  bring  with  him. 

things.    As  we  also  have  forewarned  you 

and  testified.      See  chap.  ii.   16. 8. 

He  therefore    that  despiseth  this  calling 

unto  holiness. 11.  And  that  ye  study 

to  be  quiet.     Rather,  "  And  that  ye  be 


emulous   of  peace. 


-12.  Honestly. 


Rather  "  creditably  "  or  "  becomingly." 
And  that  ye  may  have  lack  of  nothing 
by  reason  of  idleness  or  neglect  of  your 
labour.  The  Thessalonians  had  some 
among  them  who  were  probably  careless 
of  their  livelihood,  under  the  impression 
that  Christ  was  on  the  eve  of  coming. 
These  Paul  here  rebukes. 1 3.  Others. 


15  For  this  we  say  unto  you  by 
the  word  of  the  Lord,  that  we 
which  are  alive  and  remain  unto 
the  coming  of  the  Lord  shall  not 
prevent  them  which  are  asleep. 

16  For  the  Lord  himself  shall 
descend  from  heaven  with  a  shout, 
with  the  voice  of  the  archangel, 
and  with  the  trump  of  God  :  and 
the  dead  in  Christ  shall  rise  first : 

17  Then  we  which  are  alive 
and  remain  shall  be  caught  up  to- 
gether with  them  in  the  clouds,  to 
meet  the  Lord  in  the  air  :  and  so 
shall  we  ever  be  with  the  Lord. 

18  Wherefore  comfort  one  an- 
other with  these  words. 

CHAPTEK  V. 

BUT  of  the  times  and  the  sea- 
sons,   brethren,   ye   have   no 
need  that  I  write  unto  you. 

2  For  yourselves  know  perfect- 
ly that  the  day  of  the  Lord  so 
cometh  as  a  thief  in  the  night. 

3  For  when  they  shall  say, 
Peace  and  safety ;  then  sudden 
destruction  cometh  upon  them,  as 
travail  upon  a  woman  with  child ; 
and  they  shall  not  escape. 

4  But  ye,  brethren,  are  not  in 
darkness,  that  that  day  should 
overtake  you  as  a  thief. 

Rather   "  the   rest." 15.     Prevent. 


Old  English  for  "  anticipate  "  or 


pre- 


cede." Paul  is  probably  here  meeting  a 
fear  of  some  of  the  Thessalonians  that 
their  dead  brethren  would  not  enjoy 
Christ's  coming,  which  coming  they 
thought  close  at  hand.— -The  argument 
of  this  chapter  is  thus :  "  Therefore  avoid 
uncleanness:  moreover,  avoid  disturb- 
ance and  neglect  of  occupation,  and  have 
no  fears  for  your  deceased  brethren, 
who,  with  us,  shall  enjoy  the  coming 
of  Christ." 

V. — 1.  The  times  and  the  seasons  of 


I.  THESSALONIANS. 


433 


5  Ye  are  all  the  children  of 
light,  and  the  children  of  the  day  : 
we  are  not  of  the  night,  nor  of 
darkness. 

6  Therefore  let  us  not  sleep,  as 
do  others ;  but  let  us  watch  and 
be  sober. 

7  For  they  that  sleep  sleep  in 
the  night;  and  they  that  be  drunk- 
en are  drunken  in  the  night. 

8  But  let  us,  who  are  of  the 
day,  be  sober,  putting  on  the 
breastplate  of  faith  and  love  ;  and 
for  a  helmet,  the  hope  of  salva- 
tion. 

9  For  God  hath  not  appointed 
us  to  wrath,  but  to  obtain  salva- 
tion by  our  Lord  Jesus  Christ, 

10  Who  died  for  us,  that, 
whether  we  wake  or  sleep,  we 
should  live  together  with  him. 

11  Wherefore  comfort  your- 
selves together,  and  edify  one 
another,  even  as  also  ye  do. 

12  And  we  beseech  you,  breth- 
ren, to  know  them  which  labour 
among  you,  and  are  over  you  in 
the  Lord,  and  admonish  you ; 

13  And  to  esteem  them  very 
highly  in  love  for  their  work's 
sake.  And  be  at  peace  among 
yourselves. 

14  Now  we  exhort  you,  breth- 
ren, warn  them  that  are  unruly, 
comfort  the  feebleminded,  support 

our  Lord's  coming  and  of  the  events  con- 

—3.    When 


nected  with  that  coming. - 

they  (i.  e.,  the  wicked)  shall  say.     This 

verse  is  probably  an  allusion  to  Isaiah 

xiii.  8. 8.  Conip.  Eph.  vi.  14-1*7. 

1 0.  Whether  we  wake  or  sleep.  Rather, 
"  whether  we  watch  or  sleep."  The  same 
word  as  in  ver.  6.     The  sleep   of  the 

Christian  is  in  the  grave. 13,    Very 

highly.     Literally  "more   than  supera- 

bundantlv."    See  chap.  Ui.  10. 15. 

19 


the  weak,  be  patient  toward  all 
men. 

15  See  that  none  render  evil 
for  evil  unto  any  man  ;  but  ever 
follow  that  which  is  good,  both 
among  yourselves,  and  to  all  men. 

16  Rejoice  evermore. 

17  Pray  without  ceasing. 

18  In  every  thing  give  thanks  : 
for  this  is  the  will  of  God  in  Christ 
Jesus  concerning  you. 

19  Quench  not  the  Spirit. 

20  Despise  not  prophesyings. 

21  Prove  all  things ;  hold  fast 
that  which  is  good. 

22  Abstain  from  all  appearance 
of  evil. 

23  And  the  very  God  of  peace 
sanctify  you  wholly  ;  and  /  prat/ 
God  your  whole  spirit  and  soul 
and  body  be  preserved  blameless 
unto  the  coming  of  our  Lord  Je- 
sus Christ. 

24  Faithful  it  he  that  calleth 
you,  who  also  will  do  it. 

25  Brethren,  pray  for  us. 

26  Greet  all  the  brethren  with 
a  holy  kiss. 

27  I  charge  you  by  the  Lord, 
that  this  epistle  be  read  unto  all 
the  holy  brethren. 

28  The  grace  of  our  Lord  Je- 
sus Christ  be  with  you.    Amen. 

^[  The  first  epistle  unto  the  Thessaloni- 
ans  was  written  from  Athens. 


Among  yourselves.  Rather  "  to  one  an- 
other."  19,  20.    These   two   verses 

are  intimately  associated,  both  referring 
to  the  supernatural  gifts  of  the  early 
Church. 21.  Prove  all  things.  Re- 
ferring to  the  prophecies  made  in  their 

assemblies.     Comp.  1  John  iv.  1-3. 

22.    All  appearance.      Rather  "every 

form"   or   "every  kind." 24.     He 

that  calleth  you,  i.  e.,  God. 26.  A 

holy  kiss.     Kissing  is  a  common  greet- 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 


THESSALONIAH"S. 


CHAPTER  I. 

PAUL,  and  Silvanus,  and  Timo- 
theus,  unto  the  church  of  the 
Thessalonians  in  God  our  Father 
and  the  Lord  Jesus  Christ : 

2  Grace  unto  you,  and  peace, 
from  God  our  Father  and  the 
Lord  Jesus  Christ. 

3  We  are  bound  to  thank  God 
always  for  you,  brethren,  as  it  is 
meet,  because  that  your  faith 
groweth  exceedingly,  and  the 
charity  of  every  one  of  you  all  to- 
ward each  other  aboundeth ; 

4  So  that  we  ourselves  glory 
in  you  in  the  churches  of  God,  for 
your  patience  and  faith  in  all  your 
persecutions  and  tribulations  that 
ye  endure : 

5  Which  is  a  manifest  token  of 
the  righteous  judgment  of  God, 
that  ye  may  be  counted  worthy  of 

ing  among  men  in  Oriental  climes.  — 
The  argument  of  this  chapter  is  thus: 
"  This  coming  of  Christ  shall  come 
unexpectedly  to  the  wicked,  but  ye 
are  prepared  for  it.  Cultivate,  then, 
all  holiness  of  life  in  view  of  that  great 
day." 

This  Epistle  was  written  from  Corinth 
soon  after  the  first  epistle  to  the  Thes- 
salonians in  the  year  51.  In  it  Paul  cor- 
rects a  misunderstanding  of  some  con- 
cerning the  time  of  Christ's  coming,  and 
reproves  those  who  by  reason  of  this 
mistake  were  neglectful  of  necessary 
worldly  duties  and  those  who  were  dis- 
orderly. 


the  kingdom  of  God,  for  which  ye 
also  suffer : 

6  Seeing  it  is  a  righteous  thing 
with  God  to  recompense  tribula- 
tion to  them  that  trouble  you ; 

7  And  to  you  who  are  troubled 
rest  with  us,  when  the  Lord  Jesus 
shall  be  revealed  from  heaven 
with  his  mighty  angels, 

8  In  flaming  fire  taking  ven- 
geance on  them  that  know  not 
God,  and  that  obey  not  the  gospel 
of  our  Lord  Jesus  Christ : 

9  Who  shall  be  punished  with 
everlasting  destruction  from  the 
presence  of  the  Lord,  and  from 
the  glory  of  his  power ; 

10  When  he  shall  come  to  be 
glorified  in  his  saints,  and  to  be 
admired  in  all  them  that  believe 
(because  our  testimony  among  you 
was  believed)  in  that  day. 

11  Wherefore  also  we  pray  al- 


Thess.   i.    1.- 


3. 


I.— 1,  2.    See  1 

Charity,  i.  e.,  love. 4.  Patience,  i.  e., 

patience  of  hope  (1  Thess.  i.  3). 5. 

Their  faith  and  patience  of  hope  were  a 
proof  that  God  designed  them  for  his 
kingdom  of  glory,  rest  in  which  would 
be  a  most  righteous  substitute  for  their 

present  persecutions. 6.    Seeing  it 

is  a  righteous  thing.     Referring  to  the 

"righteous  judgment"  of  ver.  5. 7. 

With   his    mighty    angels.      Literally, 

"  with  the  angels  of  his  power." 10. 

Because  our  testimony  among  you  was 
believed.  This  implies  a  sentence  un- 
derstood before  it,  thus  :  "  And  to  be 
admired  by  you."  In  that  day,  i.  e.,  of 
Christ's  glorious  coming. 11.  Where- 


n.  THESSALOXIAXS. 


435 


ways  for  you,  that  our  God  would  ! 
count  you  worthy  of  this  calling, 
and  fulfil  all  the  good  pleasure  of  | 
his   goodness,   and   the    work   of 
faith  with  power : 

12  That  the  name  of  our  Lord  I 
Jesus  Christ  may  be  glorified  in  ! 
you,  and  ye  in  him,  according  to 
the  grace  of  our  God  and  the  Lord 
Jesus  Christ. 

CHAPTER  II. 

"VTOW  we  beseech  you,  brethren, 
jLi  by  the  coming  of  our  Lord 
Jesus  Christ,  and  ly  our  gather- 
ing together  unto  him, 

2  That  ye  be  not  soon  shaken 
in  mind,  or  be  troubled,  neither 
by  spirit,  nor  by  word,  nor  by 
letter  as  from  us,  as  that  the  day 
of  Christ  is  at  hand. 

3  Let  no  man  deceive  you  by 
any  means :  for  that  day  shall  not 
come,  except  there  come  a  falling 

fore.  Literally  "  to  which,"  i.  e.,  "  to 
which  end,  even  your  glory  in  Christ." 
Of  this  calling.  Rather,  "  of  his  call- 
ing," i.  e.,  to  glory.  And  the  icork. 
Better  "  even  the  work."  God's  good- 
ness was  manifested  in  their  work  of 
faith.  Work  of  faith.  See  1  Thess.  i.  3. 
— The  argument  of  this  chapter  is  thus  : 
M I  rejoice  in  your  faith  exhibited  in 
persecutions,  a  faith  which  shall  be  re- 
warded at  Christ's  coming,  when  your 
troublers  shall  be  fearfully  punished." 

II. — 1.  By  the  coming.  Rather,  "in 
regard  to  the  coming."  The  Thessalo- 
nians  had  misconstrued,  probably,  Paul's 
words  in  his  first  epistle  (chap.  iv.  17). 

Here  Paul   corrects   their  error. 2. 

By  spirit,  i.  e.,  by  any  spiritual  com- 
munication made  miraculously  in  the  as- 
sembly. They  might  misconstrue  such 
a  communication  as  they  misconstrued 
Paul's  first  epistle.  ATor  by  letter  as 
from  us.  Rather,  "  nor  by  letter  as  by 
us,"  i.  e.,  nor  by  letter  (referring  to 
Paul's  first  epistle),  as  if  it  were  my  de- 


away  first,  and  that  man  of  sin  be 
revealed,  the  son  of  perdition; 

4  Who  opposeth  and  exalteth 
himself  above  all  that  is  called 
God,  or  that  is  worshipped ;  so 
that  he  as  God  sitteth  in  the  tem- 
ple of  God,  shewing  himself  that 
he  is  God. 

5  Remember  ye  not,  that,  when 
I  was  yet  with  you,  I  told  you 
these  things  ? 

6  And  now  ye  know  what  with- 
holdeth  that  he  might  be  revealed 
in  his  time. 

7  For  the  mystery  of  iniquity 
doth  already  work  :  only  he  who 
now  letteth  will  let,  until  he  be 
taken  out  of  the  way. 

8  And  then  shall  that  Wicked 
be  revealed,  whom  the  Lord  shall 
consume  with  the  spirit  of  his 
mouth,  and  shall  destroy  with  the 
brightness  of  his  coming : 

9  Even  him,  whose  coming  is 

sign  to  trouble  you.  It  is  as  much  as 
to  say,  "  If  you  think  my  letter  has  so 
troubling  an  interpretation,  you  are  mis- 
taken."  3.  A  falling  away.    Literally 

"an  apostasy."  The  son  of  perdition. 
The   same   epithet   is  given    to  Judas, 

John  xvii.  12. 4.  Above  all.    Rather 

"  against  everyone." 6.  Ye  know  what 

withholdeth.  Perhaps,  God's  providence  ; 

perhaps,  the  restoration  of  the  Jews. 

7.  He  who  now  letteth  will  let.  The  Old 
English  for  "  he  who  now  hindereth  will 
hinder."  It  is  the  same  word  translated 
"  withholdeth  "  in  ver.  6.  Evidently  the 
same  hindrance  is  here  referred  to.  This 
use  of  a  verb  meaning  "  to  let "  for  "  to 
hinder"  is  found  also  in  Plato,  at  the 
close  of  the  twelfth  book  of  the  Laws, 
where  he  says  "  the  city  must  be  let 
from  being  inhabited,"  i.  e.,  must  be  let 
off  from  being   inhabited,  or  must  be 

hindered   from   being   inhabited. 8. 

Whom  the  Lord  shall  consume,  d'c. 
Isaiah  xi.  4.  Spirit.  Rather  "breath." 
9.  With  all  power.  Or,  M  with  every 


436 


II.  THESSALONIANS. 


after  the  working  of  Satan  with 
all  power  and  signs  and  lying  won- 
ders, 

10  And  with  all  deceivableness 
of  unrighteousness  in  them  that 
perish ;  because  they  received  not 
the  love  of  the  truth,  that  they 
might  be  saved. 

11  And  for  this  cause  God 
shall  send  them  strong  delusion, 
that  they  should  believe  a  lie  : 

12  That  they  all  might  be 
damned  who  believed  not  the 
truth,  but  had  pleasure  in  unright- 
eousness. 

13  But  we  are  bound  to  give 
thanks  always  to  God  for  you, 
brethren  beloved  of  the  Lord,  be- 
cause God  hath  from  the  beginning 
chosen  you  to  salvation  through 
sanctification  of  the  Spirit  and  be- 
lief of  the  truth : 

14  Whereunto  he  called  you  by 
our  gospel,  to  the  obtaining  of  the 
glory  of  our  Lord  Jesus  Christ. 

15  Therefore,  brethren,  stand 
fast,  and  hold  the  traditions  which 
3^e  have  been  taught,  whether  by 
word,  or  our  epistle. 

16  Now  our  Lord  Jesus  Christ 
himself,  and  God,  even  our  Fath- 
er, which  hath  loved  us,  and  hath 
given  us  everlasting  consolation 
and  good  hope  through  grace, 

17  Comfort    your  hearts,    and 

sort  of  miracle." 1 1 .  Strong  delusion. 

Literally  "  an  energy  of  error."     A  lie. 

Rather  "the  lie." 15.   Wliether  by 

xoord  or  our  epistle.     Rather,  "  whether 

by  our  word  or  epistle." 16.   God, 

even  our  Father.  Rather  "  our  Cod  and 
Father." — The  argument  of  this  chap- 
ter is  thus :  "Do  not  be  troubled  as  if 
Christ's  coming  was  at  hand,  for  a  great 
apostasy  must  first  come.  Only  stand 
fast  in  the  faith." 


stablish  you  in  every  good  word 
and  work. 

CHAPTER  III. 

FINALLY,  brethren,  pray  for 
us,  that  the  word  of  the  Lord 
may  have  free  course,  and  be  glori- 
fied, even  as  it  is  with  you : 

2  And  that  we  may  be  deliver- 
ed from  unreasonable  and  wicked 
men  :  for  all  men  have  not  faith. 

3  But  the  Lord  is  faithful,  who 
shall  stablish  you,  and  keep  you 
from  evil. 

4  And  we  have  confidence  in 
the  Lord  touching  you,  that  ye 
both  do  and  will  do  the  things 
which  we  command  you. 

5  And  the  Lord  direct  your 
hearts  into  the  love  of  God,  and 
into  the  patient  waiting  for  Christ. 

6  Now  we  command  you,  breth- 
ren, in  the  name  of  our  Lord  Je- 
sus Christ,  that  ye  withdraw  your- 
selves from  every  brother  that 
walketh  disorderly,  and  not  after 
the  tradition  which  he  received  of 
us. 

7  For  yourselves  know  how  ye 
ought  to  follow  us :  for  we  be- 
haved not  ourselves  disorderly 
among  you : 

8  Neither  did  we  eat  any  man's 
bread  for  nought;  but  wrought 
with  labour  and  travail  night  and 


III. — 1.  May  have  free  course.  Rather 

"may  run."     (Psalm  cxlvii.  15.) 2. 

Unreasonable  and  ivicked  men.     Rather 
by     hendiadys,    "  monstrously    wicked 

men." 5.  Patient  waiting  for  Christ. 

Rather  "  patience  of  Christ." 6.  Tra- 
dition =  doctrine. 7.  Follow.  Rather 

"  imitate." 8.  Labour  and  travail. 

See  1  Thess.  ii.  9. 9.  Follow.     As 

in  ver.  V. 11.  To  preserve  the  play 

upon  the  words  found  in  the  original, 


I.  TIMOTHY 


437 


day,  that  we  might  not  be  chargea- 
ble to  any  of  you  : 

9  Not  because  we  have  not 
power,  but  to  make  ourselves  an 
ensample  unto  you  to  follow  us. 

10  For  even  when  we  were  with 
you,  this  we  commanded  you,  that 
if  any  would  not  work,  neither 
should  he  eat. 

11  For  we  hear  that  there  are 
some  which  walk  among  you  dis- 
orderly, working  not  at  all,  but 
are  busybodies. 

12  Now  them  that  are  such  we 
command  and  exhort  by  our  Lord 
Jesus  Christ,  that  with  quietness 
they  work,  and  eat  their  own  bread. 

13  But  ye,  brethren,  be  not 
weary  in  well  doing. 


14  And  if  any  man  obey  not 
our  word  by  this  epistle,  note 
that  man,  and  have  no  company 
with  him,  that  he  may  be  asha- 
med. 

15  Yet  count  him  not  as  an 
enemy,  but  admonish  him  as  a 
brother. 

16  Now  the  Lord  of  peace  him- 
self give  you  peace  always  by  all 
means.  The  Lord  he  with  you 
all. 

17  The  salutation  of  Paul  with 
mine  own  hand,  which  is  the  token 
in  every  epistle  :  so  I  write. 

18  The  grace  of  our  Lord  Je- 
sus Christ  be  with  you  all.   Amen. 

^[  The  second  epistle  to  the  Thessaloni- 
ans  was  written  from  Athens. 


•♦» 


THE  FIEST  EPISTLE  OF  PAUL  THE  APOSTLE  TO 


TIMOTHI 


T 


CHAPTER  I. 

PAUL,  an  apostle  of  Jesus  Christ 
by  the  commandment  of  God 
our  Saviour,  and  Lord  Jesus 
Christ,  which  is  our  hope ; 

2  Unto  Timothy,  my  own  son 
in  the  faith  :    Grace,  mercy,  and 

we  should  read,  "  Busy  .not  at  all,  but  are 

busybodies." 16.  By  all  means  =  in 

every  way. -1 7.  This  and  the  verse  fol- 
lowing were  evidently  written  by  Paul's 
own  hand,  the  rest  of  the  epistle  being 
written  by  an  amanuensis  at  his  dictation. 
Comp.  1  Cor.  xvi.  21,  Col.  iv.  18.— The 
argument  of  this  chapter  is  thus :  "  Pray 
for  me,  and  avoid  all  disorderly  conduct 
and  idleness,  reproving  any  of  your  num- 
ber who  departs  from  this  counsel." 


peace,  from  God  our  Father,  and 
Jesus  Christ  our  Lord. 

3  As  I  besought  thee  to  abide 
still  at  Ephesus,  when  I  went  into 
Macedonia,  that  thou  mightest 
charge  some  that  they  teach  no 
other  doctrine, 

This  Epistle  was  written  probably  from 
Macedonia  in  the  year  66,  after  Paul's 
first  imprisonment.  In  it  he  instructs 
Timothy  how  to  superintend  the  Church 
at  Ephesus. 

I. — 1.  Omit  "which  is"  before  "our 
hope."     It  is  no  more  necessary  there 

than  it  is  before  "our  Saviour." 2. 

Timothy.  See  Acts  xvi.  1-3.  Grace  is 
kindness ;  mercy  is  a  specific  sort  of 
kindness,  to  wit,  that  to  the  miserable. 


438 


I.  TIMOTHY. 


4  Neither  give  heed  to  fables 
and  endless  genealogies,  which 
minister  questions,  rather  than 
godly  edifying  which  is  in  faith  : 
so  do. 

5  Now  the  end  of  the  command- 
ment is  charity  out  of  a  pure  heart, 
and  of  a  good  conscience,  and  of 
faith  unfeigned  : 

6  From  which  some  having 
swerved  have  turned  aside  unto 
vain  jangling; 

7  Desiring  to  he  teachers  of  the 
law;  understanding  neither  what 
they  say,  nor  whereof  they  affirm. 

8  But  we  know  that  the  law  is 
good,  if  a  man  use  it  lawfully; 

9  Knowing  this,  that  the  law  is 
not  made  for  a  righteous  man,  but 
for  the  lawless  and  disobedient,  for 
the  ungodly  and  for  sinners,  for 
unholy  and  profane,  for  murder- 
ers of  fathers  and  murderers  of 
mothers,  for  manslayers, 

10  For  whoremongers,  for  them 
that  defile  themselves  with  man- 
kind, for  menstealers,  for  liars,  for 
perjured  persons,  and  if  there  be 
any  other  thing  that  is  contrary 
to  sound  doctrine ; 

11  According  to  the  glorious 
gospel  of  the  blessed  God,  which 
was  committed  to  my  trust. 

4.    Minister,  or   "  furnish."- 


-5. 

Tlie  commandment,  which  is  mentioned 
in  ver.  3,  "That  thou  mightest  charge 
(command)  some  that  they  teach    no 

other  doctrine." 7.  Affirm,  i.  e.,  say 

with  asseveration. 12.  Who  hath  en- 
abled me  to  discharge  this  trust. 13. 

Injurious.     Rather  "an  insolent  man.1' 


■14.  God's  grace  so  abounded  to  me 
that  I  obtained  not  only  mercy  and  par- 
don, but  also  faith  and  love  in  Christ. 

16.  In  me  first.     Rather  "in  me 

the  chief."     It  is  the  same  word  trans- 
lated "chief "just  before,  and  it  refers 


12  And  I  thank  Christ  Jesus 
our  Lord,  who  hath  enabled  me, 
for  that  he  counted  me  faithful, 
putting  me  into  the  ministry ; 

13  Who  was  before  a  blasphe- 
mer, and  a  persecutor,  and  injuri- 
ous :  but  I  obtained  mercy,  be- 
cause I  did  it  ignorantly  in  unbe- 
lief. 

14  And  the  grace  of  our  Lord 
was  exceeding  abundant  with  faith 
and  love  which  is  in  Christ  Jesus. 

1 5  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world 
to  save  sinners ;  of  whom  I  am 
chief. 

16  Howbeit  for  this  cause  I  ob- 
tained mercy,  that  in  me  first  Jesus 
Christ  might  shew  forth  all  long- 
suffering,  for  a  pattern  to  them 
which  should  hereafter  believe  on 
him  to  life  everlasting. 

17  Now  unto  the  King  eternal, 
immortal,  invisible,  the  only  wise 
God,  be  honour  and  glory  for  ever 
and  ever.    Amen. 

18  This  charge  I  commit  unto 
thee,  son  Timothy,  according  to 
the  prophecies  which  went  before 
on  thee,  that  thou  by  them  might- 
est war  a  good  warfare ; 

19  Holding  faith,  and  a  good 

to  that. 18.  This  charge,   or   "this 

commandment."  The  same  mentioned 
in  vv.  3  and  5.  It  was  the  charge  of 
Timothy  to  the  Church  at  Ephesus  to 
maintain  a  pure  doctrine,  with  which 
charge  he  was  entrusted  by  Paul.  Ac- 
cording to  the  prophecies  which  went 
before  on  thee.  Doubtless,  prophecies 
made  in  the  Church  under  the  Spirit's 
influence,  and  designating  Timothy  as  a 
leader  in  the  Church.  By  them.  Or, 
"  in  accordance  with  them,"  i.  e.,  the 
prophecies.  A  good  warfare.  Rather 
"  the  good  warfare,"  i.  e.,  of  faith. 


I.  TIMOTHY. 


439 


conscience ;  which  some  having 
put  away,  concerning  faith  have 
made  shipwreck : 

20  Of  whom  is  Hymeneus  and 
Alexander ;  whom  I  have  deliver- 
ed unto  Satan,  that  they  may  learn 
not  to  blaspheme. 

CHAPTER  II. 

I  EXHORT  therefore,  that,  first 
of  all,  supplications,  prayers,  in- 
tercessions, and  giving  of  thanks, 
be  made  for  all  men  ; 

2  For  kings,  and  for  all  that 
are  in  authority ;  that  we  may 
lead  a  quiet  and  peaceable  life  in 
all  godliness  and  honesty. 

3  For  this  is  good  and  accept- 
able in  the  sight  of  God  our  Sa- 
viour ; 

1 9.  Which  good  conscience  some  having 

put  away. 20.  Hymeneus.    See  2  Tim. 

ii.  17.  Alexander  was  a  very  common 
name.  Perhaps  Alexander  the  copper- 
smith is  intended.  See  2  Tim.  iv.  14. 
/  have  delivered  unto  Satan.  See  1  Cor. 
v.  5. — The  argument  of  this  chapter  is 
thus  :  "  Charge  the  Ephesians  to  main- 
tain a  pure  doctrine,  and  not  to  be  led 
away  by  useless  questions,  suggested  by 
false  teachers,  who  talk  greatly  about  the 
law,  without  comprehending  it.  The  law 
is  explained  by  that  gospel,  of  which  I, 
the  chief  of  sinners,  have  been  made  a 
minister.  Charge  the  Ephesians  as  I 
say,  and  cling  to  a  true  faith  and  a  good 
conscience." 

II. — 2.  Godliness  and  honesty.  Ra- 
ther "  religiousness  and  gravity."  The 
former  word  is  always  translated  "  god- 
liness "  in  our  version,  but  its  adjective 
is  thrice  (Acts  x.  2,  7,  and  xxii.  12) 
rendered  "  devout,"  and  its  verb  is  ren- 
dered (Acts  xvii.  23  and  1  Tim.  v.  4) 
"  worship  "  and  "  show  piety."  The  word 
has  reference  to  a  consistent  religious 
deportment.  The  latter  word  is  rightly 
translated  in  chap.  iii.  4  and  in  Tit.  ii.  7 
"  gravity,"  and  its  adjective  in  chap.  iii. 


4  Who  will  have  all  men  to  be 
saved,  and  to  come  unto  the  know- 
ledge of  the  truth. 

5  For  there  is  one  God,  and  one 
mediator  between  God  and  men, 
the  man  Christ  Jesus; 

6  Who  gave  himself  a  ransom 
for  all,  to  be  testified  in  due  time. 

7  Whereunto  I  am  ordained  a 
preacher,  and  an  apostle,  (I  speak 
the  truth  in  Christ,  and  lie  not,) 
a  teacher  of  the  Gentiles  in  faith 
and  verity. 

8  I  will  therefore  that  men  pray 
every  where,  lifting  up  holy  hands, 
without  wrath  and  doubting. 

9  In  like  manner  also,  that  wo- 
men adorn  themselves  in  modest 
apparel,  with  shamefacedness  and 
sobriety  ;  not  with  braided  hair, 


8,  11  and  Tit.  ii.  2  "grave."  It  has 
reference  to  a  freedom  from  all  unbe- 
coming levity.  The  two  words  together 
regard  a  dignified  correctness  of  religious 

life. 4.  WJlo  will  have  all  men.    Or, 

"  who  wisheth  all  men."    Comp.  2  Pet. 

iii.  9. 5.  For  (however  men  may  be 

ranked  in  classes)  there  is  but  one  God, 

cfcc 6.  To  be  testified  in  due  time. 

Rather,  "the  testimony  in  its  proper 
time."  Christ's  life  and  death  upon  earth 
was  the  great  testimony  of  God's  love  and 
faithfulness,  and  occurred  fa  the  "ful- 
ness of  time."  (Gal.  iv.-4.) 7.  Comp. 

Gal.  i.  20,  also  Rom.  ix.  1  and  2  Cor.  xi. 
31.  Wliereunto,  i.  e.,  to  which  testimony. 
In  faith  and  verity,  i.  e.,  in  a  true  faith. 
8.  Resumption  from  ver.  4.  With- 
out wrath  and  doubting,  i.  e.,  with  meek- 
ness and  faith. 9.  In  modest  apparel. 

Rather  "  in  orderly  apparel."  The  same 
adjective  is  translated  "  of  good  behav- 
iour "  in  chap.  iii.  2,  where  also  it  might 
be  rendered  "orderly."  Shamefacedness, 
or  "modesty."  Sobriety,  or  "modera- 
tion." Broidered  hair.  Lit.  "twisted 
things."  It  may  be  braided  hair,  or  it 
may  be  "  wreaths  "  or  "  chaplets"  worn 
on  any  part  of  the  person.     Array,  or 


440 


I.  TIMOTHY. 


or  gold,  or  pearls,  or  costly  ar- 
ray ; 

10  But  (which  becometh  wo- 
men professing  godliness)  with 
good  works. 

11  Let  the  woman  learn  in  si- 
lence with  all  subjection. 

12  But  I  suffer  not  a  woman  to 
teach,  nor  to  usurp  authority  over 
the  man,  but  to  be  in  silence. 

13  For  Adam  was  first  formed, 
then  Eve. 

14  And  Adam  was  not  deceiv- 
ed, but  the  woman  being  deceived 
was  in  the  transgression. 

15  Notwithstanding  she  shall 
be  saved  in  childbearing,  if  they 
continue  in  faith  and  charity  and 
holiness  with  sobriety. 

CHAPTER  III. 

THIS  is  a  true  saying,  If  a  man 
desire  the  office  of  a  bishop,  he 
desireth  a  good  work. 

2  A  bishop  then  must  be  blame- 

Adif- 
—13. 


it 


garments." 10.   Godliness 

ferent  word  from  that  in  ver.  2. 

Then  Eve  as  his  help-meet. 14.  And 

Adam  was  not  deceived  by  the  serpent. 
Was  in  the  transgression.     As  we  say, 

"was  in  fault." 15.  Li  childbearing, 

whose  sorro^  were  ordered  as  her  curse. 
The  interpretation  "by  means  of  child- 
bearing  "  (i.  e.,  by  means  of  Christ,  born 
of  woman)  seems  harsh.  Our  English 
version  is  defended  by  a  like  translation 
of  1  Pet.  iii.  20,  and  by  classic  author- 
ity.— The  argument  of  this  chapter  is 
thus:  "Let  prayers  be  made  for  kings 
as  well  as  others,  for  there  is  one  God  to 
all.  And  while  men  pray  in  Church,  let 
the  women  be  modestly  attired,  and  vc- 
main  silent." 

III. — 1.  This  is  a  true  saying.  The 
same  phrase  translated  "  this  is  a  faith- 
ful saying"  in  chapter  i.  15,  2  Tim.  ii. 
11,  and  Titus  iii.  8.  Desire  .  . .  desireth. 
Different  words  in  the  Greek.  "  Seek 
after  .  .  .  desireth." «-2.     Vigilant. 


less,  the  husband  of  one  wife,  vigi- 
lant, sober,  of  good  behaviour,  giv- 
en to  hospitality,  apt  to  teach ; 

3  Not  given  to  wine,  no  striker, 
not  greedy  of  filthy  lucre ;  but  pa- 
tient, not  a  brawler,  not  covetous; 

4  One  that  ruleth  well  his  own 
house,  'having  his  children  in  sub- 
jection with  all  gravity; 

5  (For  if  a  man  know  not  how 
to  rule  his  own  house,  how  shall  he 
take  care  of  the  church  of  God  ?) 

6  Not  a  novice,  lest  being  lift- 
ed up  with  pride  he  fall  into  the 
condemnation  of  the  devil. 

7  Moreover  he  must  have  a  good 
report  of  them  which  are  without ; 
lest  he  fall  into  reproach  and  the 
snare  of  the  devil. 

8  Likewise  must  the  deacons 
be  grave,  not  double-tongued,  not 
given  to  much  wine,  not  greedy  of 
filthy  lucre ; 

9  Holding  the  mystery  of  the 
faith  in  a  pure  conscience. 

Rather  "sober."  Sober,  or  "moderate." 

Of  good  behaviour,  or  "  orderly." 

3.  Not  greedy  of  filthy  lucre.  Rather 
"  not  greedy  of  gain."  Patient.  Rather 
"  fair-minded"  or  "reasonable."  Not  a 
brawler,  not  covetous.  These  are  single 
negative  words  in  the  Greek,  and  might 
be  rendered  "  uncontentious,  unavari- 
cious."  The  latter  half  of  the  verse  is 
the  complement  of  the  former  half,  thus, 
"Not  a  man  quarrelsome  over  his  cups 
but  fair-minded,  not  a  striker  but  uncon- 
tentious, not  greedy  of  gain  but  unava- 

ricious." 6.  Being   lifted  up  with 

pride.  Rather  "  being  stupidly  conceit- 
ed." The  condemnation  of  the  devil. 
This,  like  "  the  snare  of  the  devil "  in 
the  next  verse,  is,  I  think,  to  be  inter- 
preted of  the  condemnation  which  the 
devil  is  seeking  to  gain  against  the  saints, 
through  their  fall.  It  may  mean  "  the 
same  condemnation  into  which  the  devil 

has  fallen  through  pride." 8.   Not 

greedy,  d'c.   See  ver.  3. 9.  The  wys- 


I.  TIMOTHY. 


441 


10  And  let  these  also  first  be 
proved;  then  let  them  use  the  office 
of  a  deacon,  being  found  blameless. 

11  Even  so  must  their  wives  be 
grave,  not  slanderers,  sober,  faith- 
ful in  all  things. 

12  Let  the  deacons  be  the  hus- 
bands of  one  wife,  ruling  their  chil- 
dren and  their  own  houses  well. 

13  For  they  that  have  used  the 
office  of  a  deacon  well  purchase 
to  themselves  a  good  degree,  and 
great  boldness  in  the  faith  which 
is  in  Christ  Jesus. 

14  These  things  write  I  unto 
thee,  hoping  to  come  unto  thee 
shortly : 

15  But  if  I  tarry  long,  that 
thou  mayest  know  how  thou 
oughtest  to  behave  thyself  in  the 
house  of  God,  which  is  the  church 
of  the  living  God,  the  pillar  and 
ground  of  the  truth. 

tcry  of  the  faith,  i.  e.,  the  mystery  which 
faith  opens.     See  Eph.  i.  9  and  vi.  19. 

10.  Blameless.  Rather  "  unaccused." 

A  different  word  from  that  in  v'er.  2. 

11.  Their  wives.  Rather  "  the  deacon- 
esses," referring  to  an  office  in  the  Church. 
See  Rom.  xvi.  1.  Sober.  Wrongly  trans- 
lated "vigilant"  in  ver.  2. 13.  Pur- 
chase, or  "win."  Degree,  or  "rank." 
15.  Pillar  and  ground,  or  "col- 
umn and  foundation,"  i.  e.,  .a  temple. 
Perhaps  the  phrase  "  house  of  God " 
(Heb.  Bethel)  suggested  an  allusion  to 
Jacob's  "  pillar  and  ground  "  at  Bethel. 
16.  The  mystery  of  godliness.  Ra- 
ther "  the  mystery  of  religion,"  i.  e., 
the  mystery  which  our  religion  has 
revealed  to  it.  See  the  phrase  "  the 
mystery  of  the  faith,"  in  ver.  9. — The 
argument  of  this  chapter  is  thus  :  "  Let 
bishops,  deacons,  and  deaconesses  be 
carefully  selected  with  suitable  qualifi- 
cations for  their  high  offices.  I  give  you 
special  injunctions  so  that  you  may  be 
able  to  act  judiciously  in  my  absence,  for 
the  Church,  as  the  temple  of  the  truth 
19* 


16  And  without  controversy 
great  is  the  mystery  of  godliness : 
God  was  manifest  in  the  flesh,  jus- 
tified in  the  Spirit,  seen  of  angels, 
preached  unto  the  Gentiles,  be- 
lieved on  in  the  world,  received 
up  into  glory. 

CHAPTER  IV. 

\[OW  the  Spirit  speaketh  ex- 
JjI  pressly,  that  in  the  latter 
times  some  shall  depart  from  the 
faith,  giving  heed  to  seducing 
spirits,  and  doctrines  of  devils ; 

2  Speaking  lies  in  hypocrisy; 
having  their  conscience  seared 
with  a  hot  iron  ; 

3  Forbidding  to  marry,  andcom- 
manding  to  abstain  from  meats, 
which  God  hath  created  to  be  re- 
ceived with  thanksgiving  of  them 
which  believe  and  know  the  truth. 

4  For  every  creature  of  God  u 

and  as  holding  the  great  mystery  of 
Christ,  should  be  wisely  governed." 

IV. — 1.  The  connection  with  the  pre- 
ceding chapter  is  this:  "I  have  urged 
you  to  watch  well  the  Church,  as  the 
temple  and  guardian  of  the  truth,  but 
think  not,  because  it  is  the  temple  of 
the  truth,  that  evil  cannot  enter  it,  for 
the  Spirit  speaketh  expressly,  &c."  The 
Spirit  speaketh  expressly  now  by  me 
Paul.  Paul  had  before  to  these  Ephe- 
sians  (of  whom  Timothy  had  the  charge) 
given  this  same  declaration,  but  not  with 
this  particularity.     See  Acts  xx.  29,  SO. 

2.  I  approve  heartily  of  Scholefield's 

translation,  thus:  "Doctrines of  demons, 
through  the  hypocrisy  of  liars,  who  have 
their  own  conscience  seared  with  a  hot 
iron."  Those  who  depart  from  the  faith 
are  represented  as  listening  to  false  spir- 
its and  giving  their  belief  to  doctrines 
regarding  daemons  or  departed  spirits, 
which  doctrines  are  propagated  by  lying 
pretenders  to  Christianity,  who  have 
cauterized  consciences. 3.  Forbid- 
ding to  marry.     That  is,  these   lying 


442 


I.  TIMOTHY. 


good,  and  nothing  to  be  refused, 
if  it  be  received  with  thanksgiv- 
ing: 

5  For  it  is  sanctified  by  the 
word  of  God  and  prayer. 

6  If  thou  put  the  brethren  in 
remembrance  of  these  things,  thou 
shalt  be  a  good  minister  of  Jesus 
Christ,  nourished  up  in  the  words 
of  faith  and  of  good  doctrine, 
whereunto  thou  hast  attained. 

7  But  refuse  profane  and  old 
wives'  fables,  and  exercise  thyself 
rather  unto  godliness. 

8  For  bodily  exercise  profiteth 
little  :  but  godliness  is  profitable 
unto  all  things,  having  promise  of 
the  life  that  now  is,  and  of  that 
which  is  to  come. 

9  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation. 

10  For  therefore  we  both  la- 
bour and  suffer  reproach,  because 
we  trust  in  the  living  Grod,  who  is 

hypocrites  forbid  their  disciples  to  mar- 
ry.  4.  Nothing,  or  "  not  at  all." 

5.  By  the  word  of  God,  i.  e.,  by  partak- 
ing with  a  sense  of  the  liberty  given  in 
the  word  of  God,  which  destroys  the  old 
distinction  of  meats.  And  prayer.  This 
word,  translated  "  prayer,"  occurs  only 
once  besides  this  in  the  New  Testament, 
to  wit,  in  chap.  ii.  1,  where  it  is  trans- 
lated "intercession."  Its  verb  occurs 
five  times,  and  is  translated  "  dealt  with  " 
(Acts  xxv.  24)  and  "  maketh  interces- 
sion" (Rom.  viii.  2*7,  34,  xi.  2,  Heb.  vii. 
25).  It  seems  to  designate  a  sort  of 
familiar,  colloquial  prayer.     See  Rom. 

xi.  3  for  an  example. 6.  If  thou  put 

the  brethren  in  remembrance  of  Rather, 
"  If  thou  counsel  the  brethren."  Nour- 
ished up  in  the  words  of  the  faith  and 
the  good  doctrine  which  thou  hast  fol- 
lowed.  7.  A  new  sentence  begins  in 

the  middle  of  this  verse.  Thus,  "And 
exercise  thyself  in  piety,  for  bodily  exer- 
cise (which  young  men  so  covet  to  excel 


the  Saviour  of  all  men,  specially 
of  those  that  believe.  - 

11  These  things  command  and 
teach. 

12  Let  no  man  despise  thy 
youth  ;  but  be  thou  an  example  of 
the  believers,  in  word,  in  conver- 
sation, in  charity,  in  spirit,  in 
faith,  in  purity. 

13  Till  I  come,  give  attendance 
to  reading,  to  exhortation,  to  doc- 
trine. 

14  Neglect  not  the  gift  that  is 
in  thee,  which  was  given  thee  by 
prophecy,  with  the  laying  on  of 
the  hands  of  the  presbytery. ' 

15  Meditate  upon  these  things ; 
give  thyself  wholly  to  them  ;  that 
thy  profiting  may  appear  to  all. 

16  Take  heed  unto  thyself,  and 
unto  the  doctrine ;  continue  in 
them  :  for  in  doing  this  thou  shalt 
both  save  thyself,  and  them  that 
hear  thee. 

in)  profiteth  but  a  little,  but  this  exercise 
in  piety  is"  profitable  for  all  things."  This 
sentence  is  not  to  be  closely  connected 
with  the  injunction  regarding  fables,  as 

our  editions  make  it. 9.  This  is  a 

faithful  saying,  to  wit,  that  of  ver.  8. 

10.  This  "for"  implies  a  phrase 

suppressed,  thus,  "  So  earnest  are  we  in 
urging  this  exercise  in  piety,  that  we 
would   risk  everything  else  for  it,  for 

therefore   we  both  labour,  &c." 12. 

Despise  thy  youth  by  any  indiscretions 
on   thy   part.      Conversation.      Rather 

"occupation." 14.  Tlie  gift.     Some 

miraculous  power,  doubtless.  By  pro- 
phecy.    Compare   chap.   i.    18. 15. 

"Practise  these  things,  live  in  them, 
that  thy  progress  may  be  apparent  in  all 
things." — The  argument  of  this  chapter 
is  thus:  "Deceiving  teachers  shall  here- 
after make  inroads  into  the  Church. 
Admonish  the  brethren  of  this,  and  ex- 
ercise thyself  constantly  in  true  piety, 
as  an  example  to  the  flock." 


I.  TIMOTHY. 


443 


CHAPTER  V. 

T)  EBUKE  not  an  elder,  but  en- 
Jjj  treat  him  as  a  father  ;  and  the 
younger  men  as  brethren ; 

2  The  elder  women  as  moth- 
ers ;  the  younger  as  sisters,  with 
all  purity. 

3  Honour  widows  that  are 
widows  indeed. 

4  But  if  any  widow  have  chil- 
dren or  nephews,  let  them  learn 
first  to.  shew  piety  at  home,  and  to 
requite  their  parents  :  for  that  is 
good  and  acceptable  before  God. 

5  Now  she  that  is  a  widow  in- 
deed, and  desolate,  trusteth  in 
God,  and  continueth  in  supplica- 
tions and  prayers  night  and  day. 

6  But  she  that  liveth  in  pleas- 
ure is  dead  while  she  liveth. 

7  And  these  things  give  in 
charge,  that  they  may  be  blame- 
less. 

8  But  if  any  provide  not  for 
his  own,  and  specially  for  those  of 
his  own  house,  he  hath  denied  the 
faith,  and  is  worse  than  an  infidel. 

9  Let  not  a  widow  be  taken 
into  the  number  under  threescore 
years  old,  having  been  the  wife  of 
one  man, 

10  Well  reported  of  for  good 
works ;    if  she  have  brought  up 

V. — 3.  Widows.  From  ver.  9,  these 
widows  seem  to  have  formed  a  class  of 
church  beneficiaries,  who  appear  to  have 
had  some  official  duties.  Widows  indeed, 
i.  e.,  acting  prudently  and  with  gravity, 
as  becomes  widows,  and  really  needing 

help. 4.  Nephews.     Old  English  for 

"  descendants."  Let  them  (the  children 
or  grandchildren)  learn  first  to  shew 
piety  at  home  by  requiting  their  parents 
with  a  proper  maintenance. 5.  De- 
solate, or  "  left  alone."  Trusteth. 
Literally  "  has  trusted." 6.  Pleasure, 


children,  if  she  have  lodged  stran- 
gers, if  she  have  washed  the  saints' 
feet,  if  she  have  relieved  the  afflic- 
ted, if  she  have  diligently  followed 
every  good  work. 

11  But  the  younger  widows  re- 
fuse :  for  when  they  have  begun 
to  wax  wanton  against  Christ, 
they  will  marry ; 

12  Having  damnation,  because 
they  have  cast  off  their  first  faith. 

13  And  withal  they  learn  to  be 
idle,  wandering  about  from  house 
to  house ;  and  not  only  idle,  but 
tattlers  also  and  busybodies, 
speaking  things  which  they  ought 
not. 

14  I  will  therefore  that  the 
younger  women  marry,  bear  chil- 
dren, guide  the  house,  give  none 
occasion  to  the  adversary  to  speak 
reproachfully. 

15  For  some  are  already  turn- 
ed aside  after  Satan. 

16  If  any  man  or  woman  that 
believeth  have  widows,  let  them 
relieve  them,  and  let  not  the 
church  be  charged ;  that  it  may 
relieve  them  that  are  widows  in- 
deed. 

17  Let  the  elders  that  rule  well 
be  counted  worthy  of  double  hon- 
our, especially  they  who  labour  in 
the  word  and  doctrine. 

i.  e.,  sinful  pleasure.  The  word  "liveth" 
ought  not  to  be  repeated.  The  verse 
would  be  better,  "but  the  wanton  one 

while  living  is  dead." 8.  An  infidel. 

Better  "an  unbeliever." 10.  If  she 

have  washed  the  saints\feet.  An  allusion 
to  an  Oriental  custom  of  hospitality.  It 
is   thus   equivalent  to   saying,  "  if  she 

have  shown  courtesy  to  her  guests." 

11.  Wanton,  or  "rebellious."  They 
will   marry.      Rather,    "they   wish   to 

marry." 12.    Damnation.      Rather 

"condemnation."       Their  first  faith , 


444 


I.  TIMOTHY. 


18  For  the  Scripture  saith, 
Thou  shalt  not  muzzle  the  ox  that 
treadeth  out  the  corn.  And,  The 
labourer  is  worthy  of  his  reward. 

19  Against  an  elder  receive  not 
an  accusation,  but  before  two  or 
three  witnesses. 

20  Them  that  sin  rebuke  be- 
fore all,  that  others  also  may  fear. 

21  I  charge  thee  before  God, 
and  the  Lord  Jesus  Christ,  and 
the  elect  angels,  that  thou  observe 
these  things  without  preferring 
one  before  another,  doing  nothing 
by  partiality. 

22  Lay  hands  suddenly  on  no 
man,  neither  be  partaker  of  other 
men's  sins :  keep  thyself  pure. 

23  Drink  no  longer  water,  but 
use  a  little  wine  for  thy  stomach's 
sake  and  thine  often  infirmities. 

24  Some  men's  sins  are  open 
beforehand,  going  before  to  judg- 
ment ;  and  some  men  they  follow 
after. 

25  Likewise  also  the  good 
works  of  some  are  manifest  before- 

i.  e.,  the  first  warmth  and  energy  of  their 

faith. 18.  Thou  shalt  not,  <kc.  Deut. 

xxv.  4.     The  labourer,  <kc.     This  is  not 
a  quotation,  but  the  words  of  Paul. 


22.  Lay  hands  in  order  to  exercise  a 
miraculous  power.  Comp.  chap.  iv.  14 
and  2  Tim.  i.  6.  Timothy  might  become 
a  partaker  of  other  men's  sins  by  heal- 
ing sicknesses  caused  by  licentious  liv- 
ing, thus  encouraging  men  to  continue 

in  vice. 23.  This  counsel  is  inserted 

here,  as  Dr.  Scott  suggests,  from  the 
thought  of  Timothy's  great  labours  just 
enumerated,  and  the  need  of  tonics  to 
overcome  his  natural  weakness  of  body 

in  so  much  toil. 24.   Open.     Same 

word  as  that  translated  "manifest"  in 
the  succeeding  verse.  These  two  verses 
are  closely  connected  with  ver.  22,  thus : 
"  Be  careful  not  to  connive  at  sin,  where 
you  see  its  signs,  for  some  men's  sins 


hand ;    and  they  that  are  other- 
wise cannot  be  hid. 

CHAPTER  VI. 

LET  as  many  servants  as  are 
under  the  yoke  count  their 
own  masters  worthy  of  all  honour, 
that  the  name  of  God  and  his  doc- 
trine be  not  blasphemed. 

2  And  they  that  have  believing 
masters,  let  them  not  despise  them, 
because  they  are  brethren ;  but 
rather  do  them  service,  because 
they  are  faithful  and  beloved,  par- 
takers of  the  benefit.  These  things 
teach  and  exhort. 

3  If  any  man  teach  otherwise, 
and  consent  not  to  wholesome 
words,  even  the  words  of  our  Lord 
Jesus  Christ,  and  to  the  doctrine 
which  is  according  to  godliness ; 

4  He  is  proud,  knowing  noth- 
ing, but  doting  about  questions 
and  strifes  of  words,  whereof  Com- 
eth envy,  strife,  railings,  evil  sur- 
misings, 

5  Perverse  disputings  of  men  of 

are  manifest  beforehand  (by  disease, 
&c.)."  Compare  note  on  ver.  22.  The 
argument  of  this  chapter  is  thus :  "  Treat 
all  the  church  members  with  courtesy. 
Receive  among  the  church  beneficiaries 
only  those  who  •  are  worthy.  Honour 
the  elders.  Use  thy  gift  of  healing  so  as 
not  to  help  sin." 

VI. — 2.  Because  they  are  faithful 
and  beloved,  i.  e.,  the  masters.  Par- 
takers of  the  benefit.  This  should  pre- 
cede the  other  clause,  thus  :  "  because 
the  partakers  of  the  benefit  of  their  ser- 
vice (i.  e.,  the  masters)  are  faithful  and ' 
beloved."  That  fact  should  make  them 
yield  the  service  the  more  readily. 

3.  WJiolesome.  Elsewhere  rendered 
"sound."      Godliness,  or  "piety." 

4.  He  is  proud.  Rather,  "he  is  stupid- 
ly conceited."  The  same  word  as  in 
chap.  iii.  6  and  in  2  Tim.  iii.  4  (high- 


I.  TIMOTHY. 


445 


corrupt  minds,  and  destitute  of  the 
truth,  supposing  that  gain  is  god- 
liness :  from  such  withdraw  thy- 
self. 

6  But  godliness  with  content- 
ment is  great  gain. 

7  For  we  brought  nothing  into 
this  world,  and  it  is  certain  we  can 
carry  nothing  out. 

8  And  having  food  and  rai- 
ment, let  us  be  therewith  content. 

9  But  they  that  will  be  rich 
fall  into  temptation  and  a  snare, 
and  into  many  foolish  and  hurtful 
lusts,  which  drown  men  in  de- 
struction and  perdition. 

10  For  the  love  of  money  is 
the  root  of  all  evil :  which  while 
some  coveted  after,  they  have  erred 
from  the  faith,  and  pierced  them- 
selves through  with  many  sor- 
rows. 

11  But  thou,  0  man  of  God, 
flee  these  things ;  and  follow  after 
righteousness,  godliness,  faith, 
love,  patience,  meekness. 

12  Fight  the  good  fight  of  faith, 
lay  hold  on  eternal  life,  whereunto 
thou  art  also  called,  and  hast  pro- 
fessed a  good  profession  before 
many  witnesses. 

13  I  give  thee  charge  in  the 

minded).      Doting.      Literally   "  sick," 

or  "  morbid." 5.  Perverse.     Rather 

44  useless."     Gain  is  godliness.     Rather 
"  religion  is  gain."    Gain,  i.  e.,  worldly 

gain. 6.  Godliness,   or    "  religion." 

Gain,  i.  e.,  heavenly  gain,  even  for  this 


world. 7.  This  world.    Rather  "the 

world." 9.  They  that  will  be  rich,  i.  e., 


they  that  wish  to  be  rich.  Temptation 
and  a  sjiare,  or  "  an  ensnaring  tempta- 
tion."     Destruction   and  perdition,  or 

"destructive  calamity." 10.  Of  all 

evil.     Rather  "  of  all  evils,"  i.  e.,  of  all# 

kinds  of  evil. 11.  Man  of  God.     A 

title  of  a  religious  teacher. 1 2.  Pro- 


sight  of  God,  who  quickeneth  all 
things,  and  before  Christ  Jesus, 
who  before  Pontius  Pilate  witness- 
ed a  good  confession ; 

14  That  thou  keep  this  com- 
mandment without  spot,  unre- 
bukeable,  until  the  appearing  of 
our  Lord  Jesus  Christ : 

15  Which  in  his  times  he  shall 
shew,  who  is  the  blessed  and  only 
Potentate,  the  King  of  kings,  and 
Lord  of  lords ; 

16  Who  only  hath  immortality, 
dwelling  in  the  light  which  no 
man  can  approach  unto  ;  whom  no 
man  hath  seen,  nor  can  see  :  to 
whom  be  honour  and  power  ever- 
lasting.    Amen. 

17  Charge  them  that  are  rich 
in  this  world,  that  they  be  not 
highminded,  nor  trust  in  uncertain 
riches,  but  in  the  living  God,  who 
giveth  us  richly  all  things  to  en- 

I  j°y  i 

18  That   they   do    good,   that 
|  they  be  rich  in  good  works,  ready 

to  distribute,  willing  to  communi- 
cate ; 

19  Laying  up  in  store  for 
themselves  a  good  foundation  a- 
gainst  the  time  to  come,  that  they 
may  lay  hold  on  eternal  life. 

fessed  a  good  profession.    Rather,  "  con- 
fessed   the    good    confession." 13. 

Quickeneth,  i.  e.,  mabeth  alive.  A  good 
confession.  Rather  "  the  good  con- 
fession."    See  ver.  12.     Before.  Rather 

"of." 14.    T7iis   commandment,    or 

charge  given  in  this  epistle.  Unrebuk' 
able.  Translated  "blameless"  in  chaps, 
ii.  2  and  v.  7. 15.  "Which  appear- 
ing the  blessed  and  only  Potentate,  the 
King  of  kings  and  Lord  of  lords,  will 
show  in  its  proper  time." 16.  Im- 
mortality, i.  e.,  an  immortal  nature. 
Which  no  man  can  approach  unto. 
Rather  "inaccessible." 19.  Lay  hold 


446 


TIMOTHY. 


20  0  Timothy,  keep  that  which 
is  committed  to  thy  trust,  avoid- 
ing profane  and  vain  babblings, 
and  oppositions  of  science  falsely 
so  called : 

21  Which  some  professing  have 


erred  concerning  the  faith.   Grace 
ho  with  thee.     Amen. 


^[  The  first  to  Timothy  was  written 
from  Laodicea,  which  is  the  chiefest 
city  of  Phrygia  Pacatiana. 


-*♦♦- 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO 

TIMOTHY. 


CHAPTER  I. 

PA  U  L,  an  apostle  of  Jesus 
Christ  by  the  will  of  God,  ac- 
cording to  the  promise  of  life 
which  is  in  Christ  Jesus, 

2  To  Timothy,  my  dearly  be- 
loved son  :  Grace,  mercy,  and 
peace,  from  God  the  Father  and 
Christ  Jesus  our  Lord. 

3  I  thank  God,  whom  I  serve 
from  my  forefathers  with  pure 
conscience,  that  without  ceasing  I 

on  eternal  life.     See  ver.  12. 20. 

Oppositions.  Literally  "  antitheses," 
i.  e.,  contradictions,  metaphysical  subtle- 
ties, where  reason  beyond  the  sphere  of 
reason  contradicts  reason. — The  argu- 
ment of  this  chapter  is  thus:  "Let  ser- 
vants be  obedient  to  their  masters,  and 
withdraw  from  those  who  teach  differ- 
ently, and  who  lay  so  great  stress  on  the 
good  things  of  this  life.  Seek  the  things 
of  eternal  life  and  keep  my  charge.  Tell 
the  rich  in  this  world's  goods  to  be  gen- 
erous, and  let  them  seek  riches  above 
thereby.  Avoid  metaphysical  subtle- 
ties." ' 


This  Epistle  was  written  from  Rome 
probably  in  the  year  67,  during  Paul's 
second  imprisonment,  and  not  long  be- 
fore his  execution.     In  it  he  urges  Tim- 


have  remembrance  of  thee  in  my 
prayers  night  and  day ; 

4  Greatly  desiring  to  see  thee, 
being  mindful  of  thy  tears,  that  I 
may  be  filled  with  joy; 

5  When  I  call  to  remembrance 
the  unfeigned  faith  that  is  in  thee, 
which  dwelt  first  in  thy  grand- 
mother Lois,  and  thy  mother  Eu- 
nice ;  and  I  am  persuaded  that  in 
thee  also. 

6  Wherefore  I  put  thee  in  re- 

othy  to  faithfulness  in  his  calling  in 
the  midst  of  opposition  of  false  doctrine 
and  persecutions. 

I. — 1.  According  to  the  promise  of 
life.  Paul  was  an  apostle  in  pursuance 
of  that  dispensation  of  grace  which  gave 
the  promise  of  life  eternal. 3.  With- 
out ceasing  I  have  remembrance.  Rather, 
"  I   have  continual  remembrance." 

4.  Being  mindful  of  thy  tears  of  sym- 
pathy for  me.    This  is  parenthetical. 

5.  /  am  persuaded  that  in  thee  also. 
Omit  "  that,"  or  else  insert  after  "  that " 

the  words  "  it  dwells." 6.  Where/one, 

i.  e.,  because  of  my  love  and  desire  for 
you.  Stir  up.  Literally  "rekindle." 
The  gift  of  God.  Comp.  1  Tim.  i.  18 
^nd  iv.  14.  The  miraculous  gift  is 
evidently  referred  to.  In  1  Tim.  iv.  14 
it  is  said  to  have  been  given  with  the 


II.  TIMOTHY. 


447 


membrance,  that  thou  stir  up  the 
gift  of  God,  which  is  in  thee  by 
the  putting  on  of  my  hands. 

7  For  God  hath  not  given  us 
the  spirit  of  fear ;  but  of  power, 
and  of  love,  and  of  a  sound  mind. 

8  Be  not  thou  therefore  asham- 
ed of  the  testimony  of  our  Lord, 
nor  of  me  his  prisoner:  but  be 
thou  partaker  of  the  afflictions  of 
the  gospel  according  to  the  power 
of  God ; 

9  Who  hath  saved  us,  and  call- 
ed us  with  a  holy  calling,  not  ac- 
cording to  our  works,  but  accord- 
ing to  his  own  purpose  and  grace, 
which  was  given  us  in  Christ  Je- 
sus before  the  world  began  ; 

10  But  is  now  made  manifest 
by  the  appearing  of  our  Saviour 
Jesus  Christ,  who  hath  abolished 
death,  and  hath  brought  life  and 
immortality  to  light  through  the 
gospel.: 

11  Whereunto  I  am  appointed 
a  preacher,  and  an  apostle,  and  a 
teacher  of  the  Gentiles. 

12  For  the  which  cause  I  also 
suffer  these  things :    nevertheless 

laying  on  of  the  hands  of  the  presbytery, 
but  here  by  the  putting  on  of  Paul  s 
hands.  Paul  was  one  of  the  elders, 
doubtless,  present,  and  perhaps  repre- 
sented the  body  in  the  act. 7.  "For 

God  gave  us  not  a  spirit  of  timidity  (i.  e., 
miraculous  powers  to  be  timidly  used), 
but  of  power  to  be  exercised  in  love  and 

discretion." 8.  The  testimony  of  our 

Lord  by  preaching,  and  the  use  of  the 
miraculous  power.  Be  not  ashamed  of 
me  his  prisoner.  According  to  the 
power  of  God,  i.  e.,  by  God's  strength 

in  you. 9.  Mliich  was  given  us,  i.  e., 

the  grace  was  given  us.  Before  the 
world  began.  Literally  "  before  eternal 
times." 10.  Abolished,  or  "made  ut- 
terly void  or   worthless." 12.    For 

which  cause,  i.  e.,  the  proclamation  of 


I  am  not  ashamed;  for  I  know 
whom  I  have  believed,  and  am 
persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  unto 
him  against  that  day. 

13  Hold  fast  the  form  of  sound 
words,  which  thou  hast  heard  of 
me,  in  faith  and  love  which  is  in 
Christ  Jesus. 

14  That  good  thing  which  was 
committed  unto  thee  keep  by  the 
Holy  Ghost  which  dwelleth  in  us. 

15  This  thou  knowest,  that  all 
they  which  are  in  Asia  be  turned 
away  from  me  ;  of  whom  are 
Phygellus  and  Hermogenes. 

16  The  Lord  give  mercy  unto 
the  house  of  Onesiphorus  ;  for  he 
oft  refreshed  me,  and  was  not 
ashamed  of  my  chain : 

17  But,  when  he  was  in  Rome, 
he  sought  me  out  very  diligently, 
and  found  me. 

18  The  Lord  grant  unto  him 
that  he  may  find  mercy  of  the 
Lord  in  that  day :  and  in  how 
many  things  he  ministered  unto 
me  at  Ephesus,  thou  knowest  very 
well. 

Christ's  gospel.  Against  that  day,  i.  e., 
the  dav  of  Christ's  appearing.  Com- 
pare 2'Thess.  i.  10  and  ii.  2. 13. 

Form,  or  "  outline."      Which  thou  hast 

heard  of  me.     This  is  parenthetic. 

14.  Tit  at  good  thing  ichich  was  com- 
mitted unto  thee,  i.  e.,  the  doctrine  of 
salvation  in  the  outline  of  sound  words. 

16.  Onesiphorus.     See  chap.  iv.  19. 

He  was  doubtless  an  Ephesian. 18. 

In  that  day.  See  ver.  12.  Unto  me. 
These  words  are  not  in  the  Greek,  and 
should  be  omitted.  Paul  probably  al- 
ludes to  the  services  of  Onesiphorus  to 
the  Church  generally  at  Ephesus.  Very 
well.  Rather,  "better"  than  I.— The 
argument  of  thi6  chapter  is  thus :  "Pri- 
zing your  faith,  I  write  to  urge  you  to 
renewed  exertion  in  your  high  office 


448 


II.  TIMOTHY. 


CHAPTER  II. 

THOU   therefore,    my   son,   be 
strong  in  the  grace  that  is  in 
Christ  Jesus. 

2  And  the  things  that  thou 
hast  heard  of  me  among  many 
witnesses,  the  same  commit  thou 
to  faithful  men,  who  shall  be  able 
to  teach  others  also. 

3  Thou  therefore  endure  hard- 
ness, as  a  good  soldier  of  Jesus 
Christ. 

4  No  man  that  warreth  en- 
tangleth  himself  with  the  affairs 
of  this  life;  that  he  may  please 
him  who  hath  chosen  him  to  be  a 
soldier. 

5  And  if  a  man  also  strive  for 
masteries,  yet  is  he  not  crowned, 
except  he  strive  lawfully. 

6  The  husbandman  that  labour- 
eth  must  be  first  partaker  of  the 
fruits. 

7  Consider  what  I  say ;  and 
the  Lord  give  thee  understanding 
in  all  things. 

of  preacher  or  Christ's  glorious  gos- 
pel, in  which  office  I  am  a  cheerful  suf- 
ferer." 

II. — 1  In  the  grace,  i.  e.,  in  the  gos- 
pel of  grace.  See  Col.  i.  6  and  Tit.  ii.  11. 
2.  "And  the  things  that  thou  hast 


heard  from  me  by  many  witnesses,"  i.  e., 
whatever  you  have  ample  testimony  for, 
as  being  really  my  doctrine. — 3.  Endure 
hardness.  Rather  "  endure  affliction," 
or  trouble.  The  preaching  of  the  gospel 
(ver.  2)  would  naturally  produce  perse- 
cution (ver.  3). 4.  As  a  good  soldier, 

you  will  avoid  entangling  yourself  with 

the  world. 5.  And  you  will  keep  all  the 

laws  of  the  Christian  life. 6.  And  your 

faithful  labour  shall  be  early  rewarded. 
The  emphasis  is  on  the  words  "  that  la- 
boureth."  It  is  the  faithful,  hard-work- 
ing farmer,  who  shall  have  the  earliest 

enjoyment  of  the  fruits. 7.  And  the 

Lord  give.     Rather,  "  for  may  the  Lord 


8  Remember  that  Jesus  Christ 
of  the  seed  of  David  was  raised 
from  the  dead,  according  to  my 
gospel : 

9  Wherein  I  suffer  trouble,  as 
an  evil  doer,  even  unto  bonds ;  but 
the  word  of  God  is  not  bound. 

10  Therefore  I  endure  all 
things  for  the  elect's  sake,  that 
they  may  also  obtain  the  salvation 
which  is  in  Christ  Jesus  with  eter- 
nal glory. 

11  It  is  a  faithful  saying  :  For 
if  we  be  dead  with  him,  we  shall 
also  live  with  him  : 

12  If  we  suffer,  we  shall  also 
reign  with  him :  if  we  deny  him, 
he  also  will  deny  us : 

13  If  we  believe  not,  yet  he 
abideth  faithful :  -he  cannot  deny 
himself. 

14  Of  these  things  put  them  in 
remembrance,'  charging  them  be- 
fore the  Lord  that  they  strive  not 
about  words  to  no  profit,  but  to 
the  subverting  of  the  hearers. 

give." 9.  I  suffer  trouble.    The  same 

word  as  is  above  translated  (ver.  3)  "  en- 
dure hardness." 10.  TJierefore,  i.e., 

because  the  word  of  God  is  not  bound, 
but   does  its  work,  however  /  may  be 

bound. 11.  It  is  a  faithful  saying. 

I  would  refer  this  to  the  preceding,  as  is 
the  case  in  1  Tim.  iv.  9  and  Tit.  iii.  8  ; 
thus  :  The  word  of  God  is  not  bound,  and 
therefore  I  do  not  care  how  much  I  may 
be  bound,  for  the  work  of  salvation  must 
go  on ;  this  is  a  faithful  saying.  For  if 
we  be  dead  with  him  to  sins,  as  our  im- 
prisonment and  persecutions  testify  we 
are,  we  shall  also  live  with  him  in  holi- 
ness ;  if  we  surfer  here  by  persecution, 
it  is  a  little  matter,  for  we  shall  soon 
reign  with  him  ;  while  on  the  other  hand, 
if  we  deny  him  or  are  unbelieving,  he 
will  punish  us,  but  his  word  shall  not  be 
hindered.  The  idea  is,  that  it  is  of  little 
moment  either  to  the  word  of  God  or  to 


II.  TIMOTHY. 


449 


15  Study  to  shew  thyself  ap- 
proved unto  God,  a  workman  that 
needeth  not  to  be  ashamed,  right- 
ly dividing  the  word  of  truth. 

16  But  shun  profane  and  vain 
babblings  :  for  they  will  increase 
unto  more  ungodliness. 

17  And  their  word  will  eat  as 
doth  a  canker :  of  whom  is  Hy- 
lneneus  and  Philetus ; 

18  Who  concerning  the  truth 
have  erred,  saying  that  the  resur- 
rection is  past  already ;  and  over- 
throw the  faith  of  some. 

19  Nevertheless  the  foundation 
of  God  standeth  sure,  having  this 
seal,  The  Lord  knoweth  them  that 
are  his.  And,  Let  every  one  that 
nameth  the  name  of  Christ  depart 
from  iniquity. 

20  But  in  a  great  house  there 
are  not  only  vessels  of  gold  and 
of  silver,  but  also  of  wood  and  of 

us  whether  we  suffer  or  not,  for  the  word 
will  have  free  course,  and  we  (if  Christ's) 
shall  soon  have  our  heavenly  reward.   If 

not  Christ's,  we  shall  be  punished. 

15.  Rightly  dividing.  Lit.  "cutting  in 
a  straight  line."  That  is,  not  turning 
aside  for  anything  in  the  regular  prose- 
cution of  the  work  of  a  preacher  of  the 
word. 16.  They  will  increase  or  ad- 
vance, i.  e.,  those  who  indulge  in  these 
profane  and  vain  babblings. — 17.  TJicir. 
See  preceding  note.  A  canker.  Lit. 
"  gangrene."  Hymeneus.  See  1  Tim. 
i.  20.  He  began  by  casting  away  his 
conscientiousness,  and  then,  losing  his 
faith,  indulged  in  vain  speculations  in- 
stead.    Compare  the  two  passages. 

19.  Read,  "Nevertheless  the  firm  foun- 
dation of  God  standeth."  The  Church  is 
built  on  the  firm  foundation  of  God,  and 
cannot  be  skaken  by  such  men  as  Hy- 
meneus. Having  this  seal.  Referring, 
it  is  thought,  to  an  inscription  usually 
placed  on  foundations,  like  the  inscrip- 
tion on  a  signet-ring.  Notice  that  the 
words  are  in  the  singular.    This  leads  me 


earth ;  and  some  to  honour,  and 
some  to  dishonour. 

21  If  a  man  therefore  purge 
himself  from  these,  he  shall  be  a 
vessel  unto  honour,  sanctified,  and 
meet  for  the  master's  use,  and  pre- 
pared unto  every  good  work. 

22  Flee  also  youthful  lusts : 
but  follow  righteousness,  faith, 
charity,  peace,  with  them  that  call 
on  the  Lord  out  of  a  pure  heart. 

23  But  foolish  and  unlearned 
questions  avoid,  knowing  that  they 
do  gender  strifes. 

24  And  the  servant  of  the  Lord 
must  not  strive ;  but  be  gentle 
unto  all  men,  apt  to  teach,  pa- 
tient, 

25  In  meekness  instructing 
those  that  oppose  themselves ;  if 
God  peradventure  will  give  them 
repentance  to  the  acknowledging 
of  the  truth ; 

to  consider  only  the  first  sentence  as  the 
seal  or  inscription,  and  the  fact  that  the 
second  sentence  is  not  a  quotation  from 
the  Old  Testament,  while  the  first  is  a 
quotation,  forms  additional  argument.  I 
would  read  the  passage  thus:  "Having 
this  seal,  '  the  Lord  knew  them  that  are 
his,'  and  let  every  one  who  nameth  the 
name  of  the  Lord  depart  from  iniquity 
such  as  these  vain  speculators  encour- 
age." We  may  regard  a  parenthesis  as 
extending  from  ver.  16,  at  the  word 
"babblings,"  to  ver.  19,  at  the  words 
"  and  let  every  one."  Tlie  Lord  know- 
eth. Rather  "the  Lord  knew,"  or  has 
known.  This  is  a  copy  of  the  Greek 
version  of  the  Old  Testament  in  Num. 

xvi.  5. 21.  Purge  hipiself  from  these, 

or  "  cleanse  himself  from  these  vain  bab- 
blers."  22.  Flee  also.    Rather  "But 

flee."  Youthful  lusts.  Rather  "  youth- 
ful desires "  for  vain  speculations  and* 
verbal  controversies.  Charity.  Rather 
"  love." 23.  Unlearned,  or  "  igno- 
rant questions,"  founded  in  ignorance  of 
true  religion. 24.  Patient,  or  "  for- 


450 


II.  TIMOTHY. 


26  And  that  they  may  recover 
themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  by 
him  at  his  will. 

CHAPTER  III. 

THIS  know   also,    that   in   the 
last  days  perilous  times  shall 
come. 

2  For  men  shall  be  lovers  of 
their  own  selves,  covetous,  boast- 
ers, proud,  blasphemers,  disobedi- 
ent to  parents,  unthankful,  unholy, 

3  Without  natural  affection, 
trucebreakers,  false  accusers,  in- 
continent, fierce,  despisers  of  those 
that  are  good, 

4  Traitors,  heady,  highminded, 
lovers  of  pleasures  more  than  lov- 
ers of  God ; 

5  Having  a  form  of  godliness, 
but  denying  the  power  thereof: 
from  such  turn  away. 

6  For  of  this  sort  are  they 
which  creep  into  houses,  and  lead 
captive  silly  women  laden  with 
sins,  led  away  with  divers  lusts, 

7  Ever  learning,  and  never  able 
to  come  to  the  knowledge  of  the 
truth. 

bearing." 26.  May  recover  them- 
selves. Lit.  "  may  become  sober  again." 
At  his  will.  Rather  "  to  his  will,"  i.  e.,  to 
do  his  will. — The  argument  of  this  chap- 
ter is  thus:  "  Be  faithful  and  willing  to 
suffer  for  Christ,  for  our  suffering  is  but 
of  little  moment,  so  long  as  God's  word  is 
glorified,  as  it  shall  be.  Avoid  vain 
speculations  of  an  ignorant  philosophy, 
and  strive  to  release  others  from  such 
Satanic  bondage." 

III. — 1.  Perilous,  or  "  troublous." 
Comp.  1  Tim.  iv.  1-3. 2.  Blasphe- 
mers, i.  e.,  calumniators. 3.  Truce- 
breakers.  Rather,  "  that  will  not  make 
truce,"  i.  e.,  implacable.  Incontinent, 
or  "  uncontrolled."  Fierce.  A  negative 
word,  "  untame."  Despisers  of  those  that 


8  Now  as  Jannes  and  Jambres 
withstood  Moses,  so  do  these  also 
resist  the  truth  :  men  of  corrupt 
minds,  reprobate  concerning  the 
faith. 

9  But  they  shall  proceed  no 
further  :  for  their  folly  shall  be 
manifest  unto  all  men,  as  theirs 
also  was. 

10  But  thou  hast  fully  known 
my  doctrine,  manner  of  life,  pur- 
pose, faith,  longsuffering,  charity, 
patience, 

11  Persecutions,  afflictions, 
which  came  unto  me  at  Antioch, 
at  Iconium,  at  Lystra;  what  per- 
secutions I  endured :  but  out  of 
them  all  the  Lord  delivered  me. 

12  Yea,  and  all  that  will  live 
godly  in  Christ  Jesus  shall  suffer 
persecution. 

13  But  evil  men  and  seducers 
shall  wax  worse  and  worse,  de- 
ceiving, and  being  deceived. 

14  But  continue'  thou  in  the 
things  which  thou  hast  learned 
and  hast  been  assured  of,  knowing 
of  whom  thou  hast  learned  them  ; 

15  And  that  from  a  child  thou 
hast  known  the  holy  Scriptures, 

are  good.     A  negative  word,  "  not  fond 

of  the  good." 4.  Heady,  or  "  rash." 

Highminded.      Rather   "  stupidly  con- 
ceited."  6.  Lusts,  or  "  desires. "- 


7.  Ever  learning.     This  refers  to  the 

silly  women. 8.  Jannes  and  Jambres. 

Names  (probably  Egyptian)  given  by 
the  Rabbins  to  two  of  the  Egyptian  ma- 
gicians who  opposed  Moses.    Reprobate. 

Rejected,  as  unapproved. 9.  Theirs, 

i.  e.,  that  of  Jannes  and  Jambres. 

10.  Fully  known.  Literally  "  follow- 
ed up."      Charity,   or  "love." 11. 

Antioch.    Acts  xiii.  50.    Iconium.    Acts 

xiv.  2.     Lystra.     Acts  xiv.  19. 12. 

Godly,  or  "  religiously." 17.  Per- 
fect, or  "  completely  sound." — The  argu- 
ment of  this  chapter  is  thus  :    "  Here- 


II.  TIMOTHY. 


451 


which  are  able  to  make  thee  wise 
unto  salvation  through  faith  which 
is  in  Christ  Jesus. 

16  All  Scripture  is  given  by 
inspiration  of  God,  and  is  profita- 
ble for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  right- 
eousness : 

17  That  the  man  of  God  may- 
be perfect,  thoroughly  furnished 
unto  all  good  works. 

CHAPTER  IV. 

ICHx\RG-E  thee  therefore  be- 
fore God,  and  the  Lord  Jesus 
Christ,  who  shall  judge  the  quick 
and  the  dead  at  his  appearing  and 
his  kino-dom : 

2  Preach  the  word ;  be  instant 
in  season,  out  of  season  ;  reprove, 
rebuke,  exhort  with  all  longsuffer- 
ing  and  doctrine. 

3  For  the  time  will  come  when 
they  will  not  endure  sound  doc- 
trine ;  but  after  their  own  lusts 
shall  they  heap  to  themselves 
teachers,  having  itching  ears ; 

4  And  they  shall  turn  away 
their  ears  from  the  truth,  and  shall 
be  turned  unto  fables. 

after  the  Church  will  contain  depraved 
men  who  will  make  havoc  with  weak 
souls.  Beware  of  such,  and  follow  my 
example  of  suffering  for  Christ,  and  cling 
to  the  holy  Scriptures." 

IV. — 1.    Quick,  i.  e.,  "  living." 

2.  Be  i?istant.  Or,  "  stand  to  your  post." 
In  season,  out  of  season,  i.  e.,  whether 

suiting  your  convenience  or  not. 3. 

Having  itching  ears.  Not  the  teachers, 
but  the   people    who   will   not   endure 

sound  doctrine. 5.    Watch.     Rather 

"be  sober." 6.  I  am  now  ready  to 

be  offered.  Rather,  "  I  am  now  being 
poured  out  as  a  libation."  Comp.  Phil, 
ii.  17.  The  apostle  may  refer  here,  as 
there,  to  his  being,  as  it  were,  a  libation 


5  But  watch  thou  in  all  things, 
endure  afflictions,  do  the  work  of 
an  evangelist,  make  full  proof  of 
thy  ministry. 

6  For  1  am  now  ready  to  be 
offered,  and  the  time  of  my  de- 
parture is  at  hand. 

7  I  have  fought  a  good  fight,  I 
have  finished  my  course,  I  have 
kept  the  faith : 

8  Henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous 
judge,  shall  give  me  at  that  day : 
and  not  to  me  only,  but  unto  all 
them  also  that  love  his  appearing. 

9  Do  thy  diligence  to  come 
shortly  unto  me  : 

10  For  Demas  hath  forsaken 
me,  having  loved  this  present 
world,  and  is  departed  unto  Thes- 
salonica ;  Crescens  to  Galatia, 
Titus  unto  Dalmatia. 

11  Only  Luke  is  with  me. 
Take  Mark,  and  bring  him  with 
thee  :  for  he  is  profitable  to  me 
for  the  ministry. 

12  And  Tychicus  have  I  sent 
to  Ephesus. 

13  The  cloak   that   I   left  at 

on  the  sacrifice  of  faith  offered  by  the 
Church ;  or  else  to  his  being  a  libation 
on  the  sacrifice  of  Christ ;  i.  e.,  his  death, 
now  close  at  hand,  would  go  toward  the 
furtherance  of  the  Church  which  the  sac- 
rifice of  Christ  had  saved. 7.  A  good 

fight.     Rather  "  the  good  fight."    My 

course.      Rather    "  the   course." 8. 

A  crown.     Rather  "  the  crown." 9. 

Do  thy  diligence.  Simply  "  strive,"  or 
"study." 10.  Hath  forsaken,  or  "for- 
sook." Is  departed,  or  "went."  Cres- 
cens and  Titus  are  only  mentioned  as 
being  absent,  not  as  loving  the  present 

world. 11.  For  the  ministry.  Simply 

"  for  service." 13.  The  cloak.  Prob- 
ably a  "  wrapper,"  or  "  overcoat."    The 


452 


TITUS. 


Troas  with  Carpus,  when  thou 
comest,  bring  with  thee,  and  the 
books,  but  especially  the  parch- 
ments. 

14  Alexander  the  coppersmith 
did  me  much  evil :  the  Lord  re- 
ward him  according  to  his  works  : 

15  Of  whom  be  thou  ware  also  ; 
for  he  hath  greatly  withstood  our 
words. 

16  At  my  first  answer  no  man 
stood  with  me,  but  all  men  forsook 
me  :  I  pray  God  that  it  may  not 
be  laid  to  their  charge. 

17  Notwithstanding  the  Lord 
stood  with  me,  and  strengthened 
me;  that  by  me  the  preaching 
might  be  fully  known,  and  that  all 
the  Gentiles  might  hear:  and  I 
was  delivered  out  of  the  mouth  of 
the  lion. 


18  And  the  Lord  shall  deliver 
me  from  every  evil  work,  and  will 
preserve  me  unto  his  heavenly 
kingdom  :  to  whom  he  glory  for 
ever  and  ever.    Amen. 

19  Salute  Prisca  and  Aquila, 
and  the  household  of  Onesiphorus. 

20  Erastus  abode  at  Corinth : 
but  Trophimus  have  I  left  at 
Miletum  sick. 

21  Do  thy  diligence  to  come 
before  winter.  Eubulus  greeteth 
thee,  and  Pudens,  and  Linus,  and 
Claudia,  and  all  the  brethren. 

22  The  Lord  Jesus  Christ  be 
with  thy  spirit.  Grace  be  with 
you.     Amen. 

^f  The  second  epistle  unto  Tiniotheus, 
ordained  the  first  bishop  of  the  church 
of  the  Ephesians,  was  written  from 
Rome,  when  Paul  was  brought  before 
Nero  the  second  time. 


-♦♦♦- 


THE   EPISTLE    OF   PAUL   TO 


TITUS. 


CHAPTER  I. 

PAUL,  a  servant  of  God,  and 
an  apostle  of  Jesus  Christ,  ac- 

parchments.     Probably  unwritten  upon. 

15.  Be  thou  ware,  i.  e.,  be  on  thy 

guard. 16.  Answer,  i.  e.,  hearing  at 

the  court. -19.   Prisca.     The  same 

as  Priscilla.     See  Acts  xviii.  2. 20. 

Erastus  was  chamberlain  of  Corinth. 
See  Rom.  xvi.  23.  Trophimus.  See  Acts 
xx.  4  and  xxi.  29.     Miletum.     Rather 

"  Miletus." 21.  Do  thy  diligence.  See 

ver.  9. — The  argument  of  this  chapter  is 
thus:  "Remain  steadfast  in  thy  work, 
in  the  preaching  of  sound  doctrine,  in  the 
same  course  which  I  am  now  completing, 
about  to  obtain  my  heavenly  reward." 


cording  to  the  faith  of  God's  elect, 
and  the  acknowledging  of  the  truth 
which  is  after  godliness ; 

Then  follow  salutations  and  the  benedic- 
tion. 


This  Epistle  was  probably  written 
about  the  same  time  and  from  the  same 
place  with  the  first  epistle  to  Timothy, 
and  for  a  like  purpose,  Titus  being  in 
Crete.     See  1  Timothy. 

I. — 1.  A  servant,  or  slave.  Paul 
styles  himself  so  (in  the  inscription)  only 
in  this  epistle  and  those  to  the  Romans 
and  to  the  Philippians.  He  also  gives 
himself  this  epithet  in  Gal.  i.  10.  James, 
Peter  (in  his  second  epistle),  and  Judo 


TITUS.. 


453 


2  In  hope  of  eternal  life,  which 
God,  that  cannot  lie,  promised  be- 
fore the  world  began ; 

3  But  hath  in  due  times  mani- 
fested his  word  through  preach- 
ing, which  is  committed  unto  me 
according  to  the  commandment  of 
God  our  Saviour; 

4  To  Titus,  mine  own  son  after 
the  common  faith  :  Grace,  mercy, 
and  peace,  from  God  the  Father 
and  the  Lord  Jesus  Christ  our 
Saviour. 

5  For  this  cause  left  I  thee  in 
Crete,  that  thou  shouldest  set  in 
order  the  things  that  are  wanting, 
and  ordain  elders  in  every  city,  as 
I  had  appointed  thee  : 

6  If  any  be  blameless,  the  hus- 
band of  one  wife,  having  faithful 
children  not  accused  of  riot  or 
unruly. 

7  For  a  bishop  must  be  blame- 
less, as  the  steward  of  God ;  not 
self  willed,  not  soon  angry,  not  giv- 
en to  wine,  no  striker,  not  given  to 
filthy  lucre ; 

8  But  a  lover  of  hospitality,  a 
lover  of  good  men,  sober,  just,  ho- 
ly, temperate ; 

9  Holding  fast  the  faithful  word 

also  use  the  same  in  the  inscription. 
According  to,  dec.  Paul  was  an  apos- 
tle in  pursuance  of  that  dispensation  of 
grace  which  called  forth  the  faith  of 
God's  elect  and  the  acknowledging  of 
the  truth.  Which  is  after  godliness, 
i.  e.,  which  is  not  a  mere  intellectual 
acknowledgment,  but  a  hearty  accept- 
ance.  2.  In  hope,  d'e,  i.  e.,  this  godly 

acknowledgment  of  the  truth  is  accom- 
panied by  an  expectation  of  eternal  life. 
Promised,  or  "  ordered."  Before  the 
world  began.     The  same  expression  as 

in  2  Tim.  i.  9,  which   see. 3.   Bis 

word  regarding  this  eternal  life. 6. 

Not  accused  of  riot  or  urnndy,  i.  e.,  the 


as  he  hath  been  taught.that  he  may 
be  able  by  sound  doctrine  both  to 
exhort  and  to  convince  the  gain- 
sayers. 

10  For  there  are  many  unruly 
and  vain  talkers  and  deceivers, 
specially  tbey  of  the  circumcision : 

11  Whose  mouths  must  be 
stopped,  who  subvert  whole  hous- 
es, teaching  things  which  they 
ought  not,  for  filthy  lucre's  sake. 

12  One  of  themselves,  even  a 
prophet  of  their  own,  said,  The 
Cretians  are  always  liars,  evil 
beasts,  slow  bellies. 

13  This  witness  is  true.  Where- 
fore rebuke  them  sharply,  that 
they  may  be  sound  in  the  faith ; 

14  Not  giving  heed  to  Jewish 
fables,  and  commandments  of  men, 
that  turn  from  the  truth. 

15  Unto  the  pure  all  things  are 
pure  :  but  unto  them  that  are  de- 
filed and  unbelieving  is  nothing 
pure  ;  but  even  their  mind  and 
conscience  is  defiled. 

16  They  profess  that  they  know 
God ;  but  in  works  they  deny  him, 
being  abominable,  and  disobedient, 
and  unto  every  good  work  repro- 
bate. 

children. 7.  Not  given  to  filthy  lucre. 

Same  phrase  as  in  1  Tim.  hi.  3,  which 

see. 8.  A  lover  of  good  men.    Rather, 

"  a  lover  of  the  good." 9.  To  exhort 

men,  and   to  convince  gainsayers. 

12.  A  prophet  of  their  own.  Epime- 
nides,  who  bore  a"  high  reputation  for 
sanctity  in  the  Gth  century  before  Christ. 
Liars.  "  To  Cretize  "  was  synonymous 
with  "to  lie"  in  ancient  times.  Evil 
beasts,  i.  e.,   cruel.     Slow  bellies,  i.  e., 

sluggish  natures,  given  to  gluttony. 

1 5.  Unto  the  pure  all  things  are  pure. 
Here  is,  doubtless,  a  reference  to  the 
Jewish  teachings  of  clean  and  unclean 
meats. — The  argument  of  this  chapter  is 


454 


TITUS. 


CHAPTER  II. 

BUT    speak    thou    the    things 
which    become    sound    doc- 
trine : 

2  That  the  aged  men  be  sober, 
grave,  temperate,  sound  in  faith,  in 
charity,  in  patience. 

3  The  aged  women  likewise, 
that  they  be  in  behaviour  as  be- 
cometli  holiness,  not  false  accus- 
ers, not  given  to  much  wine,  teach- 
ers of  good  things ; 

4  That  they  may  teach  the 
young  women  to  be  sober,  to  love 
their  husbands,  to  love  their  chil- 
dren, 

5  To  be  discreet,  chaste,  keepers 
at  home,  good,  obedient  to  their 
own  husbands,  that  the  word  of 
God  be  not  blasphemed. 

6  Young  men  likewise  exhort 
to  be  soberminded. 

7  In  all  things  shewing  thyself 
a  pattern  of  good  works  :  in  doc- 
trine shewing  uncorruptuess,  grav- 
ity, sincerity, 

8  Sound  speech,  that  cannot  be 
condemned ;  that  he  that  is  of  the 
contrary  part  may  be  ashamed, 
having  no  evil  thing  to  say  of  you. 

9  jExhort  servants  to  be  obedi- 
ent unto  their  own  masters,  and  to 

thus :  "  I  left  you  in  Crete  to  ordain 
competent  elders,  for  we  need  among 
the  evil  tendencies  of  the  Cretians  and 
the  Judaizing  teachers  sound  and  faith- 
ful men." 
II. — 2.  In  charity,  in  patience,  i.  e.,  in 

love  and  in  the  patience  of  hope. 3. 

Not  given  to  much  wine.    Literally  "  not 

enslaved  by  much  wine."- 4.   To  be 

sober.     Rather  "  to  be  moderate." 

5.  Blasphemed,  i.  e.,  calumniated. 

12.   Lusts,  or  "desires."     Soberly,  or 
"  discreetly."    Godly,  or  "  piously." 


please  them  well  in  all  things ;  not 
answering  again ; 

10  Not  purloining,  but  shewing 
all  good  fidelity ;  that  they  may 
adorn  the  doctrine  of  God  our  Sa- 
viour in  all  things. 

11  For  the  grace  of  God  that 
bringeth  salvation  hath  appeared 
to  all  men, 

12  Teaching  us  that,  denying 
ungodliness  and  worldly  lusts,  we 
should  live  soberly,  righteously, 
and  godly,  in  this  present  world ; 

13  Looking  for  that  blessed 
hope,  and  the  glorious  appearing 
of  the  great  God  and  our  Saviour 
Jesus  Christ ; 

14  Who  gave  himself  for  us, 
that  he  might  redeem  us  from  all 
iniquity,  and  purify  unto  himself 
a  peculiar  people,  zealous  of  good 
works. 

15  These  things  speak,  and  ex- 
hort, and  rebuke  with  all  authori- 
ty.   Let  no  man  despise  thee. 

CHAPTER  III. 

PUT  them  in  mind  to  be  subject 
to  principalities  and  powers,  to 
obey  magistrates,  to  be  ready  to 
every  good  work, 

2  To  speak  evil  of  no  man,  to 

13.  That  blessed  hope.  Rather  "the 
blessed  hope."  Of  the  great  God  and 
our  Saviour  Jesus  Christ.  Rather,  "  of 
our  great  God  and  Saviour  Jesus  Christ." 

14.  A  peculiar  people.     A  phrase 

taken  from  the  Greek  of  Exod.  xix.  5 
and  Deut.  vii.  6. — The  argument  of  thi3 
chapter  is  thus:  "Exhort  all  classes  of 
Christians  to  a  becoming  walk,  for  we  are 
subjects  of  a  marvellous  grace,  having  a 
blessed  hope  of  glory,  being  called  to 
holiness." 
III. — 3.  Hateful,  in  the  passive  sense. 


TITUS. 


455 


be  no  brawlers,  hut  gentle,  stewing 
all  meekness  unto  all  men. 

3  For  we  ourselves  also  were 
sometime  foolish,  disobedient,  de- 
ceived, serving  divers  lusts  and 
pleasures,  living  in  malice  and 
envy,  hateful,  and  hating  one  an- 
other. 

4  But  after  that  the  kindness 
and  love  of  God  our  Saviour  to- 
ward man  appeared, 

5  Not  by  works  of  righteous- 
ness which  we  have  done,  but  ac- 
cording to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost; 

6  Which  he  shed  on  us  abund- 
antly through  Jesus  Christ  our 
Saviour ; 

7  That  being  justified  by  his 
grace,  we  should  be  made  heirs  ac- 
cording to  the  hope  of  eternal  life. 

8  This  is  a  faithful  saying,  and 
these  things  I  will  that  thou  affirm 
constantly,  that  they  which  have 
believed  in  God  might  be  careful 
to  maintain  good  works.  These 
things  are  good  and  profitable  un- 
to men. 

4.  Love  .  .  .  toward  man.     Greek 
—5.  Regeneration.  See 
6.    Which,  i.  e.,  the 
with. 


"philanthropy. 
Matt.  xix.    28.- 

Holy  Spirit. 7.  According  to 

8.  T7iis  is  a  faithful  saying,  to  wit, 

thatofver.  7.  And  these  things.  Rather, 
"  and  concerning  these  things."  Might 
be  careful.     Rather  "may  be  careful." 

9.  See  1  Tim.  i.  4. 12.  Tychi- 

cus.  Eph.  vi.  21,  Acts  xx.  4.  Nico- 
polis,  or  "  City  of  Victory,"  was  a  city 
in  the  southwest  corner  of  Epirus,  near 
the  entrance  of  the  Ambraciot  gulf.  It 
Was  built  by  Augustus  to  commemorate 


9  But  avoid  foolish  questions, 
and  genealogies,  and  contentions, 
and  strivings  about  the  law ;  for 
they  are  unprofitable  and  vain. 

10  A  man  that  is  a  heretic, 
after  the  first  and  second  admo- 
nition, reject ; 

11  Knowing  that  he  that  is 
such  is  subverted,  and  sinneth,  be- 
ing condemned  of  himself. 

12  When  I  shall  send  Artemas 
unto  thee,  or  Tychicus,  be  diligent 
to  come  unto  me  to  Nicopolis  :  for 
I  have  determined  there  to  win- 
ter. 

13  Bring  Zenas  the  lawyer  and 
Apollos  on  their  journey  diligent- 
ly, that  nothing  be  wanting  unto 
them. 

14  And  let  ours  also  learn  to 
maintain  good  works  for  necessary 
uses,  that  they  be  not  unfruitful. 

15  All  that  are  with  me  salute 
thee.  Greet  them  that  love  us  in 
the  faith.  Grace  be  with  you  all. 
Amen. 

^[  It  was  written  to  Titus,  ordained  the 
first  bishop  of  the  church  of  the  Cre- 
tians,  from  Nicopolis  of  Macedonia. 

the  battle  of  Actium  fought  near  by, 
wherein  he  overcame  Antony,  and  made 

himself  master  of  the  Roman  world. 

13.  Bring  .  .  .  on  their  journey  dili- 
gently. Rather,  "  send  forth  ...  on 
their  journey  carefully."  Apollos.  Acts 
xviii.  24. 14.  Ours,  i.  e.,  our  peo- 
ple, the  Christians  in  Crete. — The  argu- 
ment of  this  chapter  is  thus :  M  Teach 
the  Christians  to  be  obedient  and  gentle, 
for  we  have  been  brought  by  God's  grace 
from  lawlessness  to  salvation.  Avoid 
foolish  questions,  and  cut  off  those  who 
are  heretical." 


THE  EPISTLE   OF  PAUL   TO 

PHILEMON. 


PAUL,  a  prisoner  of  Jesus  Christ, 
and  Timothy  our  brother,  unto 
Philemon  our  dearly  beloved,  and 
fellow  labourer, 

2  And  to  our  beloved  Apphia, 
and  Archippus  our  fellow  soldier, 
and  to  the  church  in  thy  house : 

3  Grace  to  you,  and  peace,  from 
God  our  Father  and  the  Lord  Je- 
sus Christ. 

4  I  thank  my  God,  making 
mention  of  thee  always  in  my 
prayers, 

5  Hearing  of  thy  love  and 
faith,  which  thou  hast  toward  the 
Lord  Jesus,  and  toward  all  saints ; 

6  That  the  communication  of 
thy  faith  may  become  effectual  by 
the  acknowledging  of  every  good 
thing  which  is  in  you  in  Christ 
Jesus. 

7  For  we  have  great  joy  and 
consolation  in  thy  love,  because 

This  Epistle  was  written  from  Rome 
at  the  same  time  with  those  to  the 
Ephesians  and  to  the  Colossians  (A.  D. 
60),  and  sent  by  Onesimus  to  Colosse, 
where  Philemon  resided.  In  it  Paul 
urges  Philemon  to  receive  kindly  his 
fugitive  servant  Onesimus,  now  become 
a  Christian. 

2.  Apphia.  Probably  the  wife  of 
Philemon.  Archippus.  See  Col.  iv.  17. 
It  is  generally  thought  that  Archippus 
was  Philemon's  son.  From  his  being 
mentioned  in  the  Epistle  to  the  Colos- 
sians, while  Philemon  is  not,  I  should 
prefer   to   regard    him    as    Philemon's 

father. 6.  Tliat  the  communication, 

&c.  Supply  the  word  "  praying  "  before 
this  sentence  from  ver.  4,  the  5  th  verse 
being  parenthetical.     "That  the  com- 


the  bowels  of  the  saints  are  re- 
freshed by  thee,  brother. 

8  Wherefore,  though  I  might 
be  much  bold  in  Christ  to  enjoin 
thee  that  which  is  convenient, 

9  Yet  for  love's  sake  I  rather 
beseech  thee,  being  such  a  one  as 
Paul  the  aged,  and  now  also  a 
prisoner  of  Jesus  Christ. 

10  I  beseech  thee  for  my  son 
Onesimus,  whom  I  have  begotten 
in  my  bonds : 

11  Which  in  time  past  was  to 
thee  unprofitable,  but  now  profit- 
able to  thee  and  to  me  : 

12  Whom  I  have  sent  again : 
thou  therefore  receive  him,  that 
is,  mine  own  bowels  : 

13  Whom  I  would  have  retain- 
ed with  me,  that  in  thy  stead  he 
might  have  ministered  unto  me  in 
the  bonds  of  the  gospel : 

14  But  without  thy  mind  would 

munication  of  thy  faith  may  become  pow- 
erful, by  a  general  recognition  among 
you  all  of  every  good  which  Christ  be- 
stows."  7.  The  bowels.    Better  "the 

hearts." 8.  Convenient,  or  "suit- 
able,"  "fitting,"  or  "proper." 12. 

Whom  I  have  sent  again.  "  Whom  I 
send  back."     Mine  oxen  bowels.     Better 

"my  heart." 13.  In  thy  stead,  i.  e., 

as  thy  representative.  "  Unto  me,  now 
in  bonds  for  the  gospel's  sake,"  and  need- 
ing kind  help. 14.  TJiy  benefit,  i.  e^ 

thy  favour  of  lending  the  services  of 
Onesimus. 15.  Following  a  sugges- 
tion of  Dr.  Adamson  of  Cape  Town,  I 
would  read  thus  :  "  That  thou  shouldest 
receive  him  for  ever  (not  now  as  a  ser- 
vant, but  above  a  servant,  a  brother 
beloved,  especially  to  me,  but  how  much 


HEBREWS. 


457 


I  do  nothing;  that  thy  benefit 
should  not  be  as  it  were  of  neces- 
sity, but  willingly. 

15  For  perhaps  he  therefore 
departed  for  a  season,  that  thou 
shouldest  receive  him  for  ever ; 

16  Not  now  as  a  servant,  but 
above  a  servant,  a  brother  belov- 
ed, specially  to  me,  but  how  much 
more  unto  thee,  both  in  the  flesh, 
and  in  the  Lord  ? 

17  If  thou  count  me  therefore 
a  partner,  receive  him  as  myself. 

18  If  he  hath  wronged  thee,  or 
oweth  thee  aught,  put  that  on  mine 
account ; 

19  I  Paul  have  written  it  with 
mine  own  hand,  I  will  repay  it :  al- 
beit I  do  not  say  to  thee  how  thou 
owest  unto  me  even  thine  own  self 
besides. 


20  Yea,  brother,  let  me  have 
joy  of  thee  in  the  Lord :  refresh  my 
bowels  in  the  Lord. 

21  Having  confidence  in  thy 
obedience  I  wrote  unto  thee,  know- 
ing that  thou  wilt  also  do  more 
than  I  say. 

22  But  withal  prepare  me  also 
a  lodging  :  for  I  trust  that  through 
your  prayers  I  shall  be  given  unto 
you. 

23  There  salute  thee  Epaphras, 
my  fellow  prisoner  in  Christ  Je- 
sus; 

24  Marcus,  Aristarchus,  De- 
mas,  Lucas,  my  fellow  labourers. 

25  The  grace  of  our  Lord  Je- 
sus Christ  be  with  your  spirit. 
Amen. 

•[  Written  from  Rome  to  Philemon,  by 
Onesimus  a  servant. 


-*♦•- 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE 

HEBEEfS. 


G 


CHAPTER  I. 

OD,  who  at  sundry  times  and 
in  divers   manners    spake    in 


more  unto  thee)  both  in  the  flesh  and  in 
the  Lord,"  i.  e.,  as  a  servant  and  as  a 

brother. 20.    My  bowels,   or    "  my 

heart." 21. 1  wrote.    "  I  have  (here) 

written."  As  in  ver.  19. 22.  Withal, 

i.  e.,  "at  the'  same  time,"  or  "besides." 
Your  .  .  .  you.  The  Colossians  are  re- 
ferred to. 23.  Epaphras.     See  Col. 

i.  1, 24.  Marcus,  or  "  Mark."     See 

Acts  xii.  12.  He  was  the  evangelist. 
Aristarchus  of  Thessaloniea.  See  Acts 
xx.  4  and  xxvii.  2.  Demas.  See  2  Tim. 
iv.  10.     Lucas.    The  evangelist  Luke. 


He  and  Epaphras  and  Aristarchus  were 
probably  fellow-prisoners  of  Paul  in  his 
first  imprisonment. 25.  Your  spirit, 

r  20 


time  past  unto  the  fathers  by  the 
prophets, 

2  Hath  in  these  last  days  spok- 

i.  e.,  the  spirit  of  each  of  you. — The 
argument  of  this  chapter  is  thus :  "I 
rejoice  in  your  faith  and  love,  and,  in- 
stead of  enjoining,  I  lovingly  beseech 
you  to  take  back  your  servant  Onesimus, 
who  has,  since  he  fled  from  you,  become 
a  follower  of  Christ.  Receive  him  kindly, 
and  set  down  any  loss  he  has  given  you 
to  my  account." 

This  Epistle,  although  it  has  no  name 
of  its  author  in  it,  is  by  very  general 
consent  referred  to  Paul.  It  was  pro- 
bably directed  to  the  Jewish  Christians 
resident  in  Palestine,  who  were  denomi- 
nated  "Hebrews,"  while    the    Jewish 


458 


HEBREWS. 


en  unto  us  by  his  Son,  whom  be 
bath  appointed  beir  of  all  things, 
by  whom  also  be  made  the  worlds  ; 

3  Who  being  the  brightness  of 
his  glory,  and  the  express  image 
of  his  person,  and  upholding  all 
things  by  the  word  of  his  power, 
when  he  had  by  himself  purged 
our  sins,  sat  down  on  the  right 
hand  of  the  Majesty  on  high  ; 

4  Being  made  so  much  better 
than  the  angels,  as  he  hath  by  in- 
heritance obtained  a  more  excel- 
lent name  than  they. 

5  For  unto  which  of  the  angels 
said  he  at  any  time,  Thou  art  my 
Son,  this  day  have  I  begotten  thee  ? 
And  again,  I  will  be  to  him  a 
Father,  and  he  shall  be  to  me  a 
Son? 

Christians  out  of  Palestine  bore  the  title 
of  Hellenists  (or  Grecians).  (See  Acts 
vi.  1.)  We  may  perhaps  put  its  date 
toward  the  close  of  Paul's  ministry,  say 
A.  D.  66.  In  it  he  compares  the  Mosaic 
and  Christian  dispensations,  and  shows 
that,  while  they  were  not  antagonistic, 
yet  the  former  is  abrogated  by  the  latter. 
In  doing  this,  he  shows  the  Divinity  of 
Jesus,  and  the  insufficiency  of  the  Mosaic 
ceremonies. 

I. — 1.  At  sundry  times  and  in  divers 
manners.  Rather,  "  in  many  parts  and 
in  many  ways,"  referring  to  the  partial 
revelations  of  the  Old  Testament  and 
their  variety  of  manner,  as  by  dream, 

vision,  inspiration,  &c. 2.  Tlie  worlds, 

or  "the  ages."  Professor  Lewis  con- 
siders them  "  time-worlds,"  or  successive 
creations. 3.  The  brightness,  or  "  out- 
shining." Tlie  express  image  of  his  per- 
son. Rather,  "the  exact  impression  of 
his  substance."  Like  the  impression  of 
a  seal.  His  glory  .  .  .  his  person,  i.  e., 
God's.  His  power,  i.  e.,  his  own  (Christ's) 

power. 5.  Thou  art  my  Son,  dec. 

Psalm  ii.  7.  This  quotation  (like  others 
below)  is  from  one  of  the  Messianic 
Psalms,  that  is,  Psalms  which  speak  of 
(or  in  the  name  of)  the  Messiah  that  was 


6  And  again,  when  he  bringetb 
in  the  firstbegotten  into  the  world, 
he  saith,  And  let  all  the  angels 
of  God  worship  him. 

7  And  of  the  angels  he  saith, 
Who  maketh  his  angels  spirits, 
and  his  ministers  a  flame  of  fire. 

8  But  unto  the  Son  he  saith, 
Thy  throne,  0  God,  is  for  ever  and 
ever :  a  sceptre  of  righteousness  is 
the  sceptre  of  thy  kingdom. 

9  Thou  hast  loved  righteous- 
ness, and  hated  iniquity;  therefore 
God,  even  thy  God,  hath  anointed 
thee  with  the  oil  of  gladness  above 
thy  fellows. 

10  And,  Thou,  Lord,  in  the  be- 
ginning hast  laid  the  foundation  of 
the  earth  ;  and  the  heavens  are  the 
works  of  thine  hands. 

to  come.  /  will  be  to  him,  d'c.  2  Sam. 
vii.  14,  Psalm  lxxxix.  26,  27. 6.  First- 
begotten.  The  same  word  occurs  in  Rom. 
viii.  29,  and  is  translated  "firstborn." 
It  is  also  so  translated  in  six  other  places. 
In  Rev.  i.  5  it  is  again  translated  "  first- 
begotten."  Christ  was  the  "firstborn 
from  the  dead"  (Col.  i.  18),  "the  first- 
fruits  of  them  that  slept."  It  is  in  this 
sense  Christ  is  called  the  "  firstborn." 
In  the  sense  of  his  Eternal  Sonship,  he 
is  called  the  "  only  begotten,"  a  totally 
different  word.  See  John  i.  14,  18  and 
iii.  16,  18,  and  1  John  iv.  9.  And  let 
all  the  angels  of  God  worship  him.  This 
is  a  quotation  from  Psalm  xcvii.  7, 
where,  instead  of  "ye  gods,"  the  Sep- 


tuagint 


•  Greek  version,  from  which 


the  apostle  quotes,  has  "all  his  angels." 
The  word  "  gods  "  was  used  for  "  angels  " 
or  "mighty  ones."  The  97th  Psalm  is 
thus  shown  to  be  a  view  of  Christ's 
coming  to  judgment,  the  same  scene  as 

is  described  in  1  Thess.  iv.   16. 7. 

Psalm  civ.  4.  "Who  maketh  his  angels 
as  winds,  and  his  ministers  as  lightning." 

8.  Unto  the  Son.     Rather,  "of  the 

Son,"  corresponding  to  "  of  the  angels  "  in 
the  preceding  verse.  The  quotation  is  from 
Psalm  xlv.  6,  7. 10.  Psalm  cii.  25-27. 


HEBREWS. 


459 


11  They  shall  perish,  but  thou 
remainest  :  and  they  all  shall  wax 
old  as  doth  a  garment ; 

12  And  as  a  vesture  shalt  thou 
fold  them  up,  and  they  shall  be 
changed  :  but  thou  art  the  same, 
and  thy  years  shall  not  fail. 

13  But  to  which  of  the  angels 
said  he  at  any  time,  Sit  on  my 
right  hand,  until  I  make  thine 
enemies  thy  footstool  ? 

14  Are  they  not  all  ministering 
spirits,  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  salva- 
tion ? 


CHAPTER  II. 

THEREFORE  we  ought  to  give 
the  more  earnest  heed  to  the 
things  which  we  have  heard,  lest  at 
any  time  we  should  let  them  slip. 

2  For  if  the  word  spoken  by 
angels  was  steadfast,  and  every 
transgression  and  disobedience 
received  a  just  recompense  of  re- 
ward ; 

This  is  a  Psalm  which  has  no  internal 
evidence  of  its  Messianic  character,  but 
Paul's  authoritative  declaration  (by  the 
quotation)  is  sufficient  proof.  Doubtless 
those  whom  he  addressed  recognized  the 

Psalm  as  Messianic. 13.  Psalm  ex. 

1. — The  argument  of  this  chapter  is 
thus:  "God  has  given  unto  us  in  these 
last  days  his  grandest  revelation  by  his 
Son,  whose  glory  is  far  beyond  that  of 
all  angels." 

II. — 1.  Therefore,  i.  e.,  because  the 

Son  who  speaks  is  greater  than  angels. 

We  should  let  them  slip.     Rather,  "we 

should  slip  by  them,"  as  a  stream  slips 

or  flows  by  a  town. 2.  Transgression 

and  disobedience,  i.  e.,  disobedient  trans- 
gression. Transgression  is  founded  on 
disobedience.  Recompense  of  reward. 
This  phrase  is  the  translation  of  one 
word,  which  occurs  only  here  and  in 


3  How  shall  we  escape,  if  we 
neglect  so  great  salvation ;  which 
at  the  first  began  to  be  spoken  by 
the  Lord,  and  was  confirmed  unto 
us  by  them  that  heard  him ; 

4  God  also  bearing  them  wit- 
ness, both  with  signs  and  wonders, 
and  with  divers  miracles,  and  gifts 
of  the  Holy  Ghost,  according  to 
his  own  will  ? 

5  For  unto  the  angels  hath  he 
not  put  in  subjection  the  world  to 
come,  whereof  we  speak. 

6  But  one  in  a  certain  place 
testified,  saying,  What  is  man,  that 
thou  art  mindful  of  him  ?  or  the 
son  of  man,  that  thou  visitest  him  ? 

7  Thou  madest  him  a  little  low- 
er than  the  angels;  thou  crownedst 
him  with  glory  and  honour,  and 
didst  set  him  over  the  works  of 
thy  hands  : 

8  Thou  hast  put  all  things  in 
subjection  under  his  feet.  For 
in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is 
not  put  under  him.     But  now  we 

chap.  x.  35  and  xi.  26,  in  all  which 
places  it  receives  the  same  translation. 
Its  cognate  noun  is  only  found  in  chap, 
xi.  6,  and  is  translated  "  rewarder."  So 
here  the  translation  should  be  simply 
"  reward." 3.  We  is  emphatic.  Sal- 
vation. Used  for  the  gospel  of  salvation. 
The  Lord  Jesus.  By  them  that  heard 
him.  This  shows  that  the  writer  was 
not  one  that  heard  Christ  in,  his  earthly 
teachings.  If  this  epistle,  then,  were 
written  by  an  apostle,  Paul  alone  could 

be  the  author. 4.   With  signs  and 

wonders,  and  with  divers  miracles.  Com- 
pare  Acts  ii.  43. 5.  TJie  world  to 

come.  That  is,  the  gospel  dispensation. 
Whereof  we  speak,  or  u  of  which  we  are 
speaking  "  in  this  epistle,  contrasting  it 

with  the  old  Mosaic  dispensation. 

6,  7,  8.  Psalm  viii.  4,  5,  6. 8.  But 

now  we  see  not  yet  all  things  put  under 


460 


HEBREWS. 


see  not  yet  all  things  put  under 
Mm. 

9  But  we  see  Jesus,  who  was 
made  a  little  lower  than  the 
angels  for  the  suffering  of  death, 
crowned  with  glory  and  honour ; 
that  he  by  the  grace  of  Grod  should 
taste  death  for  every  man. 

10  For  it  became  him,  for  whom 
are  all  things,  and  by  whom  are 
all  things,  in  bringing  many  sons 
into  glory,  to  make  the  captain  of 
their  salvation  perfect  through 
sufferings. 

11  For  both  he  that  sanctifiath 
and  they  who  are  sanctified  are  all 
of  one  :  for  which  cause  he  is  not 
ashamed  to  call  them  brethren, 

12  Saying,  I  will  declare  thy 
name  unto   my  brethren,    in  the 

him,  i.  e.,  under  any  mere  man. 9. 

A  little  lower.  Rather  "for  a  short 
time  lower."  So  I  think  the  Psalm  also 
can  be  rendered,  even  in  its  reference 
to  human  nature,  the  Psalmist  (by  the 
Spirit)  predicting  that  the  inferiority  of 
man  to  the  angels  was  only  temporary. 
That  he  by  the  grace  of  God,  d'c.  Christ 
was  exalted  so  that  his  death  might  be 
of  avail  to  fallen  man,  for  "  if  Christ  be 
not  raised  our  faith  is  vain,"  1  Cor.  xv. 

17. 10.  Him,  for  whom,  (Sec.     God. 

Read  thus:  "It  became  him,  &c,  to 
make  perfect  the  captain  of  their  salva- 
tion (when  he  was  bringing  many  sous 
to  glory)  through  sufferings."  Christ  is 
represented  as  marching  at  the  head  of 
his  troops  (the  redeemed)  into  glory. 
And  he  is  made  a  veteran  (to  use  a 
military  term)  by  his  manifold  sufferings, 
thus  becoming  an  example  to  his  troops 
to  inspire  them  with  courage.  The  word 
translated  "  to  make  perfect "  refers  to 
the  completeness  of  anything.  When 
it  regards  a  man,  it  refers  to  his  com- 
plete manhood  as  distinct  from  boyhood. 
When  it  regards  an  officer,  it  refers  to 
his  complete   adaptation  to  the  office. 

11.  This  and  the  following  verses, 

Bhowing   Christ's  brotherhood  to  man, 


midst  of  the  church  will  I  sing 
praise  unto  thee. 

13  And  again,  I  will  put  my 
trust  in  him.     And  again,  Behold 

!  I   and   the  children   which   God 
hath  given  me. 

14  Forasmuch  then  as  the  chil- 
dren are  partakers  of  flesh  and 
blood,  he  also  himself  likewise 
took  part  of  the  same ;  that 
through  death  he  might  destroy 
him  that  had  the  power  of  death, 

!  that  is,  the  devil ; 

15  And  deliver  them,  who 
through  fear  of  death  were  all 
their  lifetime  subject  to  bondage. 

16  For  verily  he  took  not  of 
him  the  nature  of  angels ;  but  he 
took  on  him  the  seed  of  Abraham. 

17  Wherefore  in  all   things  it 

are  induced  by  the  use  of  the  word 
"  sons  "  in  ver.  10.  Christ  is  the  Son  of 
God,  and  yet  we  are  called  sons.  He 
that  sanctifieth  is  he  that  leadeth  into 

glory,  even  Christ. 12.  Psalm  xxii. 

22. 13.    Isaiah   viii.    17,    18.     The 

same  who  says  "  I  will  put  my  trust  in 
him,"  also  says  "  Behold,  I  and  the 
children,  &c,"  showing  himself  to  be 
like  them  full  of  trust  in  God,  ranking 

himself  thus  with  them. 14.  Mesh 

and  blood.  Human  nature  in  its  earthly 
state.  The  same,  i.  e.,  flesh  and  blood. 
Destroy,  or  "  bring  to  naught,"  or  "  make 
impotent."  That  had  the  power.  Rather, 
"that  has  the  power."  Satan  still  inflicts 
sickness  and  death,  under  God's  permis- 
sion, but  Christ  has  rendered  this  power 
of  no  avail  to  him,  by  removing  the  sting 

of  death.     See   succeeding  verse. 

16.  This  verse  should  read  thus  :  "For 
verily  he  does  not  lay  hold  of  angels, 
but  he  lays  hold  of  Abraham's  6eed." 
This  "for"  connects  the  verse  with  the 
proposition  of  ver.  11.  It  introduces 
another  proof  that  Christ  counts  us  his 
brethren. 17.  Wherefore,  i.  e.,  be- 
cause he  lays  hold  on  us  to  save  us.  To 
be  made  like  unto  his  brethren,  by  par- 
taking of  flesh  and  blood.    Merciful,  or 


HEBREWS. 


461 


behooved  him  to  be  made  like  un- 
to his  brethren,  that  he  might  be 
a  merciful  and  faithful  high  priest 
in  things  pertaining  to  God,  to 
make  reconciliation  for  the  sins 
of  the  people. 

18  For  in  that  he  himself  hath 
suffered  being  tempted,  he  is  able 
to  succour  them  that  are  tempted. 

CHAPTER  III. 

WHEREFORE,  holy  brethren, 
TT  partakers  of  the  heavenly 
calling,  consider  the  Apostle  and 
High  Priest  of  our  profession, 
Christ  Jesus : 

J 

2  Who  was  faithful  to  him  that 
appointed  him,  as  also  Moses  was 
faithful  in  all  his  house.- 

3  For  this  man  was  counted 
worthy  of  more  glory  than  Moses, 
inasmuch  as  he  who  hath  builded 
the  house  hath  more  honour  than 
the  house. 

4  For  every  house  is  builded 
by  some  man  ;  but  he  that  built  all 
things  is  God. 

5  And  Moses  verily  was  faith- 
ful in  all  his  house  as  a  servant, 
for  a  testimony  of  those  things 
which  were  to  be  spoken  after  ; 

"compassionate."  —  The  argument  of 
this  chapter  is  thus:  "  As  the  revelation 
through  Moses  and  the  prophets,  spoken 
to  them  by  angels,  was  one  with  penal- 
ties affixed  for  disobedience,  much  more 
is  disobedience  to  the  revelation  made 
by  the  Son  himself  to  be  feared.  Christ's 
glory  over  angels  is  further  seen  by  the 
fact  that  he  (not  they)  holds  this  new 
dispensation  in  subjection  as  its  king. 
He  was  for  a  little  time  lower  than  the 
angels,  but  only  in  order  to  suffer  for 
men,  whom  he  calls  his  brethren,  and 
whose  nature  he  assumed  so  that  he 
could  be  a  sympathizing  High  Priest." 


6  But  Christ  as  a  son  over  his 
own  house ;  whose  house  are  we, 
if  we  hold  fast  the  confidence  and 
the  rejoicing  of  the  hope  firm  unto 
the  end. 

7  Wherefore  as  the  Holy 
Ghost  saith,  To  day  if  ye  will  hear 
his  voice, 

8  Harden  not  your  hearts,  as 
in  the  provocation,  in  the  day  of 
temptation  in  the  wilderness  : 

9  When  your  fathers  tempted 
me,  proved  me,  and  saw  my  works 
forty  years. 

10  Wherefore  I  was  grieved 
with  that  generation,  and  said, 
They  do  alway  err  in  their  heart; 
and  they  have  not  known  my  ways. 

11  So  I  sware  in  my  wrath, 
They  shall  not  enter  into  my  rest. 

12  Take  heed,  brethren,  lest 
there  be  in  any  of  you  an  evil 
heart  of  unbelief,  in  departing 
from  the  living  God. 

13  But  exhort  one  another 
daily,  while  it  is  called  To  day ; 
lest  any  of  you  be  hardened 
through  the  deceitfulness  of  sin. 

14  For  we  are  made  partakers 
of  Christ,  if  we  hold  the  beginning 
of  our  confidence  steadfast  unto 
the  end ; 

III. — 3,  4.  Builded,  or  "  prepared." 
-3.  Than;  the  house.     Moses,   as  a 


servant  (ver.  o),  was  part  of  the  house, 

in  its  large  sense  of  "  household." 4. 

But  he  that  built  all  things  (as  we  have 

seen  Christ  did,  chap.  i.  10)  is  God. 

5.  His  house.  The  house  was  Moses' 
house,  inasmuch  as  he  was  overseer  or 
steward  in  it.  The  house  was  the 
Church.  Moses,  through  the  rites  and 
ceremonies  of  the  Mosaic  ritual,  testified 
of  that  dispensation  which  was  to  come. 

6.  Tfie  confidence  of  the  hope  and 

the  rejoicing  of  the  hope. 7-1  LPs. 

xcv.   7-11. 14.  Confidence.    Rath- 


462 


HEBREWS. 


15  While  it  is  said,  To  day  if 
ye  will  hear  his  voice,  harden  not 
your  hearts,  as  in  the  provocation. 

16  For  some,  when  they  had 
heard,  did  provoke :  howbeit  not 
all  that  came  out  of  Egypt  by 
Moses. 

17  But  with  whom  was  he 
grieved  forty  years?  was  it  not 
with  them  that  had  sinned,  whose 
carcasses  fell  in  the  wilderness  ? 

18  And  to  whom  sware  he  that 
they  should  not  enter  into  his  rest, 
but  to  them  that  believed  not? 

19  So  we  see  that  they  could 
not  enter  in  because  of  unbelief. 

CHAPTER  IY. 

LET  us  therefore  fear,  lest,  a 
promise  being  left  us  of  enter- 
ing into  his  rest,  any  of  you  should 
seem  to  come  short  of  it. 

2  For  unto  us  was  the  gospel 
preached,  as  well  as  unto  them  : 

er  "steadfastness."  The  "beginning 
of  our  confidence"  is  " our  confidence 
(steadfastness)  as  it  was  at  first."     This 

verse  is  a  resumption  of  ver.  6. 15. 

Bloomfield  reads  this  verse  thus: 
"  While  it  is  said  '  To-day,  if  ye  will 
hear  his  voice,'  harden  not  your  hearts, 
as  in  the  provocation."  The  apostle  thus 
uses  only  a  part  of  the  quotation  as  a 
quotation,  and  then,  in  the  very  words 
of  the  Psalmist,  makes  his  own  exhorta- 
tion.— The  argument  of  this  chapter  is 
thus:  "  Moses  was  faithful  as  a  servant 
in  another's  household,  but  Christ  was 
faithful  as  a  Son  in  his  own  house.  Let 
us  be  steadfast,  then,  in  the  faith,  under 
this  new  dispensation,  applying  to  our- 
selves the  arguments  and  exhortations 
of  the  old  dispensation,  which  are  all  the 
more  forcible  in  this  higher  dispensa- 
tion." 

IV. — 2.  For  unto  us  was  the  gospel 
preached.  Literally,  "  for  we  also  were 
evangelized." 3.  Which  have  be- 
lieved.    This  is  emphatic.      Although, 


but  the  word  preached  did  not 
profit  them,  not  behig  mixed  with 
faith  in  them  that  heard  it. 

3  For  we  which  have  believed 
do  enter  into  rest,  as  he  said,  As 
I  have  sworn  in  my  wrath,  if  they 
shall  enter  into  my  rest :  although 
the  works  were  finished  from  the 
foundation  of  the  world. 

4  For  he  spake  in  a  certain 
place  of  the  seventh  day  on  this 
wise,  And  God  did  rest  the  sev- 
enth day  from  all  his  works. 

5  And  in  this  place  again,  If 
they  shall  enter  into  my  rest. 

6  Seeing  therefore  it  remaineth 
that  some  must  enter  therein,  and 
they  to  whom  it  was  first  preached 
entered  not  in  because  of  unbelief : 

7  Again,  he  limiteth  a  certain 
day,  saying  in  David,  To  day,  after 
so  long  a  time ;  as  it  is  said,  To 
day  if  ye  will  hear  his  voice,  hard- 
en not  your  hearts. 

dsc.  The  rest  mentioned  by  David  could 
not  have  been  the  rest  of  God  from  crea- 
tion, which  was  generally  called  the 
rest  of  God.  If  they  shall  enter.  Rather, 
"they  shall  not  enter."    He  spake,  i.  e., 

God. 5.  If  they  shall  enter.  Rather, 

"they  shall  not  enter."  This  verse 
shows  that  the  promise  (and  its  opposite) 
was  made  long  after  that  which  was 
eminently  called  "  God's  rest,"  viz.,  the 

rest     from    creation. 6.     Unbelief. 

Rather  "  disobedience." 7.  In  David, 

i.  e.,  "  in  David's  psalms,"  or  "  by 
David."  The  connection  from  the  6th 
to  the  11th  verse  seems  this:  "Since 
there  must  be  some  to  enter  in,  and  the 
disobedient  cannot  (do  not  think  the 
promise  does  not  extend  to  us,  for  David 
repeats  it  long  after  the  rest  of  Canaan 
was  reached,  so  that  God's  people  still 
have  a  rest  before  them  corresponding 
to  God's  own  rest),  let  us  strive  to  avoid 
unbelief  and  disobedience,  and  enter  in." 

In  David.     Psalm  xcv.  7. 8.  Jesus. 

The  Greek  for  "  Joshua,"  who,  of  course, 


HEBREWS. 


463 


8  For  if  Jesus  had  given  them 
rest,  then  would  he  not  afterward 
have  spoken  of  another  day. 

9  There  remaineth  therefore  a 
rest  to  the  people  of  God. 

10  For  he  that  is  entered  into 
his  rest,  he  also  hath  ceased  from 
his  own  works,  as  God  did  from  his. 

11  Let  us  labour  therefore  to 
enter  into  that  rest,  lest  any  man 
fall  after  the  same  example  of  un- 
belief. 

12  For  the  word  of  God  is 
quick,  and  powerful,  and  sharper 
than  any  twoedged  sword,  pierc- 
ing even  to  the  dividing  asunder 
of  soul  and  spirit,  and  of  the  joints 
and  marrow,  and  is  a  discerner  of 
the  thoughts  and  intents  of  the 
heart. 

13  Neither  is  there  any  crea- 
ture that  is  not  manifest  in  his 
sight :  but  all  things  are  naked 
and  opened  unto  the  eyes  of  him 
with  whom  we  have  to  do. 

is  here  meant,  and  not  Jesus  Christ,  the 
Saviour. 9.  Best.  Lit.  "Sabbath- 
rest." 10.  This  verse  is  explanatory 

of  the  use  of  "  Sabbath-rest "  in  the  pre- 
ceding verse.  The  rest  into  which 
God's  people  were  to  enter  was  analo- 
gous to  God's  Sabbatic  rest  from  crea- 
tion.    It  was  God's  rest,  because  it  was 

rest  with  God  and  given  by  God. 

12.  The  word  of  God,  which  tells  us 
not  to  harden  our  hearts,  but  to  believe, 
that  we  may  enter  into  rest.  Quick, 
or  "living."  Of  soul  and  spirit. 
Rather,  "  of  life  and  spirit."  The  word 
of  God  wields  no  empty  threat,  but  can 
separate  our  bodily  life  from  our  spirit, 
i.  e.,  can  cause  death,  as  in  the  case  of 
those  whose  carcasses  fell  in  the  wilder- 
ness. And  of  the  joints  and  marrow. 
Probably  a  proverbial  phrase  :  "  both 
joint  and  marrow,"  for  "  to  the  very 
innermost,"  or  "  most  thoroughly."     A 

discerner,    or    "judge." 13.     His 

(God's)    sight.      Opened.      The  Greek 


14  Seeing  then  that  we  have  a 
great  high  priest,  that  is  passed 
into  the  heavens,  Jesus  the  Son  of 
God,  let  us  hold  fast  our  profession. 

15  For  we  have  not  a  high  priest 
which  cannot  be  touched  with  the 
feeling  of  our  infirmities ;  but  was 
in  all  points  tempted  like  as  ive  are, 
yet  without  sin. 

16  Let  us  therefore  come  bold- 
ly unto  the  throne  of  grace,  that 
we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need. 

CHAPTER  V. 

FOE,  every  high  priest  taken 
from  among  men  is  ordained 
for  men  in  things  pertaining  to 
God,  that  he  may  offer  both  gifts 
and  sacrifices  for  sins  : 

2  Who  can  have  compassion  on 
the  ignorant,  and  on  them  that  are 
out  of  the  way ;  for  that  he  himself 
also  is  compassed  with  infirmity. 

word  refers  to  the  head  bent  back  and 
the  neck  exposed  of  the  victim  brought 
for  sacrifice.  The  neck  is  thus  "  open- 
ed" for  the  knife. 14.    Here  the 

apostle  recurs  to  his  words  in  chap.  iii. 
1.  That  is  passed  into  the  heave?is. 
Rather,  "that  has  passed  through  the 
heavens"  to  his  throne. 15.  A  re- 
petition of  the  thought  in  chap.  ii.  17, 

18. 16.  To   help   in   time  of  need. 

Literally  "for  timely  help."— The  ar- 
gument of  this  chapter  is  thus :  "As  it 
was  unbelief  and  disobedience  which 
caused  the  Israelites  in  the  desert  to 
fail  in  obtaining  the  promised  rest,  so 
unbelief  and  disobedience  will  keep  us 
from  our  rest,  if  we  admit  them  to  our 
hearts.  Let  us,  then,  come  with  a  bold 
faith  to  our  great  High  Priest  and  obtain 
his  grace." 

V. — 1.  Gifts    and    sacrifices,   i.    e., 

unbloody  and    bloody  offerings. 2. 

Who  can  have  compassion  on,  or,  "  who 
is  able  to  bear  reasonably  with."    And 


464 


HEBREWS. 


3  And  by  reason  hereof  he 
ought,  as  for  the  people,  so  also 
for  himself,  to  offer  for  sins. 

4  And  no  man  taketh  this  hon- 
our unto  himself,  hut  he  that  is 
called  of  God,  as  was  Aaron. 

5  So  also  Christ  glorified  not 
himself  to  be  made  a  high  priest; 
but  he  that  said  unto  him,  Thou 
art  my  Son,  to  day  have  I  begot- 
ten thee. 

6  As  he  saith  also  in  another 
place,  Thou  art  a  priest  for  ever 
after  the  order  of  Melchisedec. 

7  Who  in  the  days  of  his  flesh, 
when  he  had  offered  up  prayers 
and  supplications  with  strong  cry- 
ing and  tears  unto  him  that  was 
able  to  save  him  from  death,  and 
was  heard  in  that  he  feared  ; 

8  Though  he  were  a  Son,  yet 
learned  he  obedience  by  the  things 
which  he  suffered ; 

9  And  being  made  perfect,  he 
became  the  author  of  eternal  salva- 
tion unto  all  them  that  obey  him; 

10  Called  of  God*  a  high  priest 
after  the  order  of  Melchisedec. 

on  them  that  are  out  of  the  way.  Or, 
"and   on   the   erring."      Is   compassed 

with  infirmity  as  with  a  garment. 3. 

Hereof,   i.   e.,   of   this  infirmity. 5. 

Glorified,  i.  e.,  "magnified."  But  he 
that  said  unto  him,  &c,  glorified  him. 

Psalm  ii.  *7. 6.  Psalm  ex.  4. 7. 

Who,  i.  e.,  Christ.  A  resumption  from 
the  first  clause  of  ver.  5.  Prayers  and 
supplications.  Better  "supplications 
and   entreaties."      In    that  he  feared. 

Rather,  "  because  of  his  piety." 8. 

Learned  he,  i.  e.,  practically  learned,  or 

exemplified   in    practice. 9.    Being 

made  perfect.  See  chap.  ii.  10.  Christ 
was  made  perfect,  i.  e.,  he  perfected  or 
made  complete  his  mediation  and  salva- 
tion, through  sufferings. 10.  Called 

of  God.  Rather  "  saluted  by  God."  A 
very  different  idea  from  that  in  ver.  4, 


11  Of  whom  we  have  many 
things  to  say,  and  hard  to  be  ut- 
tered, seeing  ye  are  dull  of  hear- 
ing. 

12  For  when  for  the  time  ye 
ought  to  be  teachers,  ye  have  need 
that  one  teach  you  again  which  be 
the  first  principles  of  the  oracles 
of  God  ;  and  are  become  such  as 
have  need  of  milk,  and  not  of 
strong  meat. 

13  For  every  one  that  useth 
milk  is  unskilful  in  the  word  of 
righteousness  :  for  he  is  a  babe. 

14  But  strong  meat  belongeth 
to  them  that  are  of  full  age,  even 
those  who  by  reason  of  use  have 
their  senses  exercised  to  discern 
both  good  and  evil. 

CHAPTER  VI. 

rpHEREFORE  leaving  the 
jL  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfec- 
tion ;  not  laying  again  the  founda- 
tion of  repentance  from  dead  works, 
and  of  faith  toward  God, 

where  it  is  "  selected  by  God."  Christ 
was  selected,  but  is  now .  saluted  High 

Priest  by  God. 11.  Of  whom,  i.  e., 

Melchisedec.  Hard  to  be  uttered. 
Rather,  "hard to  be  explained."     Bull, 

or    "sluggish." 12.    For   the   time. 

Or,"  on  account  of  the  time  "  which  has 
transpired  since  ye  first  learned  Christ. 

Meat,  i.  e.,  food. 13.    TJiat  useth 

milk  of  doctrine.  Unskilfid,  or  "inex- 
perienced."    The  word  of  righteousness 

=  the  gospel. 14.    To  discern,  or 

"to  discriminate." — The  argument  of 
this  chapter  is  thus:  "For  our  High 
Priest  was  so  constituted  by  God,  and  is 
able  to  sympathize  with  us  in  our  suffer- 
ings, having  himself  suffered,  whose 
priesthood  resembles  that  of  Melchis- 
edec." 
VI.— 1.  Tfierefore,  since  you  ought  to 


HEBREWS. 


465 


2  Of  the  doctrine  of  baptisms, 
and  of  laying  on  of  hands,  and  of 
resurrection  of  the  dead,  and  of 
eternal  judgment. 

3  And  this  will  we  do,  if  God 
permit. 

4  For  it  is  impossible  for  those 
who  were  once  enlightened,  and 
have  tasted  of  the  heavenly  gift, 
apd  were  made  partakers  of  the 
Holy  Ghost, 

5  And  have  tasted  the  good 
word  of  God,  and  the  powers  of 
the  world  to  come, 

6  If  they  shall  fall  away,  to  re- 
new them  again  unto  repentance ; 
seeing  they  crucify  to  themselves 
the  Son  of  God  afresh,  and  put  him 
to  an  open  shame. 

7  For  the  earth  which  drinketh 
in  the  rain  that  cometh  oft  upon 
it,  and  bringeth  forth  herbs  meet 
for  them  by  whom  it  is  dressed, 
receiveth  blessing  from  God  : 

8  But  that  which  beareth  thorns 
and  briers  is  rejected,  and  is  nigh 
unto  cursing  ;  whose  end  is  to  be 
burned. 

be  eating  strong  meat.  Perfection.  That 
is,  a  higher  view,  such  as  is  fitting  for 
more  advanced  Christians.  The  founda- 
tion of  repentance,  d'c.  These  enumer- 
ated doctrines  are  the  foundation  of 
Christian  knowledge. 2.  Of  the  doc- 
trine of  baptisms.  Rather  "  of  baptisms, 
of  instruction"  (catechetical).  Of  lay- 
ing on  of  ha7ids,  to  communicate  the 

miraculous    gifts   of  the    Spirit. 3. 

TJiis  going  on  to  perfection  will  tee  do, 
or  accomplish.     The  apostle  begins  this 

higher   strain   with  chapter  7th. 4. 

Enlightened  by  the  truth.  Have  tasted 
of  the  heavenly  gift,  and  were  made  par- 
takers of  the  Holy  Ghost.  The  last 
clause  explains  the  former.  Being  a 
partaker  of  the  Holy  Ghost's  miraculous 
powers  was  the  same  as  tasting  the  hea- 
venly gift. 5.  Have  tasted  the  good 

word  of  God,  i.  e.,  experienced  its  divine 
20* 


9  But,  beloved,  we  are  persuad- 
ed better  things  of  you,  and  things 
that  accompany  salvation,  though 
we  thus  speak. 

10  For  God  is  not  unrighteous 
to  forget  your  work  and  labour  of 
love,  which  ye  have  shewed  toward 
his  name,  in  that  ye  have  minis- 
tered to  the  saints,  and  do  minis- 
ter. 

11  And  we  desire  that  every 
one  of  you  do  shew  the  same  dili- 
gence to  the  full  assurance  of  hope 
unto  the  end : 

12  That  ye  be  not  slothful,  but 
followers  of  them  who  through 
faith  and  patience  inherit  the 
promises. 

13  For  when  God  made  prom- 
ise to  Abraham,  because  he  could 
swear  by  no  greater,  he  sware  by 
himself, 

14  Saying,  Surely  blessing  I 
will  bless  thee,  and  multiplying  I 
will  multiply  thee. 

15  And  so,  after  he  had  pa- 
tiently endured,  he  obtained  the 
promise. 

character.  TJie  powers  of  the  world  to 
come,  i.  e.,  the  means  chiefly  miraculous 
used  to  establish  the  new  dispensation. 
That  "  the  world  to  come  "  means  "  the 

new  dispensation,"  see  chap.  ii.  5. 6. 

To  themselves.  "  In  themselves,"  i.  e., 
in  and  by  their   own   conduct  as  far  as 

concerns  themselves. 7.    By  whom. 

Rather    "for  whom." 8.    But   that 

which  beareth.     "But   if  it  bear." 

11.  The  same  diligence  (which  you  ex- 
hibit in  your  charitable  labours)  toward 
the  attainment  of  a  full  assurance  of 
hope. 12.  Patience.  Rather  "  long- 
suffering,"  as  the  word  is  translated 
twelve  times.  It  is  the  same  as  "  for- 
bearance." It  refers  to  enduring  adver- 
sity, not  to  awaiting  the  promises,  al- 
though  this   latter   is   implied. 14. 

Gen.  xxii.  16. 15.  After  he  had  pa- 
tiently endured.   Or  "  after  he  had  shown 


466 


HEBREWS. 


16  For  men  verily  swear  by 
the  greater :  and  an  oath  for  con- 
firmation is  to  them  an  end  of  all 
strife. 

17  Wherein  God,  willing  more 
abundantly  to  shew  unto  the  heirs 
of  promise  the  immutability  of  his 
counsel,  confirmed  it  by  an  oath  : 

18  That  by  two  immutable 
things,  in  which  it  ivas  impossible 
for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  fled 
for  refuge  to  lay  hold  upon  the 
hope  set  before  us  : 

19  Which  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and 
steadfast,  and  which  entereth  into 
that  within  the  vail  ; 

20  Whither  the  forerunner  is 
for  us  entered,  even  Jesus,  made 
a  high  priest  for  ever  after  the 
order  of  Melchisedec. 


long-suffering,"  or  forbearance.     See  on 

ver.  12. 16.  "The  oath  is  to  them 

an  end  of  all  gainsaying,  for  the  estab- 
lishment of  their  words." 17.  Where- 
in. In  conformity  with  which  custom. 
Of  promise.  "  Of  the  promise."  Con- 
firmed it  by  an  oath.  Rather  "  inter- 
posed with  an  oath."  It  is  the  verb  of 
the  noun  translated  "mediator."  Moses 
was  mediator  for  the  law  and  God's  oath 
is  mediator  for  the  promise.     See  Gal. 

iii.  18-20. 18.  Two  immutable  things, 

to  wit,  the  promise  and  the  oath. 19. 

And  which  hope  entereth.  Within  the 
vail.  The  vail  of  the  Jewish  tabernacle 
is  alluded  to,  which  concealed  the  holiest 
place.  Our  Christian  hope  enters  into 
heaven  itself,  the  holiest  place,  where 
God  is. 20.  "Whither  Jesus  is  en- 
tered as  forerunner  for  us." — The  argu- 
ment of  this  chapter  is  thus:  "Regard- 
ing Christ  and  Melchisedec  compared, 
there  is  much  which  is  hard  to  be  under- 
stood ;  and  although  you  are  very  slug- 
gish in  your  Christian  growth,  and  are 
not  fitted  to  hear  this  high  doctrine,  yet 
I  will  enunciate  it.     Although  you  are 


CHAPTER  VII. 

FOR  this  Melchisedec,  king  of 
Salem,  priest  of  the  most  high 
God,  who  met  Abraham  returning 
from  the  slaughter  of  the  kings, 
and  blessed  him ; 

2  To  whom  also  Abraham  gave 
a  tenth  part  of  all ;  first  being  by 
interpretation  King  of  righteous- 
ness, and  after  that  also  King  of 
Salem,  which  is,  King  of  peace ; 

3  Without  father,  without  mo- 
ther, without  descent,  having  nei- 
ther beginning  of  days,  nor  end  of 
life  ;  but  made  like  unto  the  Son 
of  God ;  abideth  a  priest  continu- 
ally. 

4  Now  consider  how  great  this 
man  was,  unto  whom  even  the  pa- 
triarch Abraham  gave  the  tenth 
of  the  spoils. 

5  And  verily  they  that  are  of 

sluggish,  you  are  not  reprobates.  But  ye 
ought  not  to  be  sluggish,  but  imitate 
Abraham  in  confidence  of  faith  and  hope, 
for  God's  promise  and  oath  we  rest 
upon." 

VII.— 1.  See  Gen.  xiv.  18-20.  Sa- 
lem.  The  same  as  Jerusalem.  See  Ps. 
lxxvi.  2.  Josephus  says  that  Jerusalem 
was  built  by  Melchisedec.  The  kings. 
Gen.  xiv.  9,  15. 2.  King  of  right- 
eousness, or  "  righteous  king,"  is  the 
meaning  of  the  Hebrew  word  Melchise- 
dec. Salem  is  the  Hebrew  for  "  peace." 
King  of  peace  =  peaceful  king,  i.  e.,  a 

king  whose  reign  is  full  of  peace. 3. 

Without  father,  without  mother,  and 
hence  without  descent  (or  genealogy). 
Commentators  try  to  explain  this  of  a 
knoron  descent,  but  not  only  the  force  of 
these  reiterated  expressions,  but  also  the 
two  following  statements,  utterly  forbid 
such  an  explanation,  which  would  be  an 
explaining  away  of  the  clearest  testi- 
mony. Having  neither  beginning  of 
days  nor  end  of  life.  What  can  be  plain- 
er than  the  eternity  of  Melchisedec  ?  es- 
pecially, when  we  add  the  next  passage, 


HEBREWS. 


467 


the  sons  of  Levi,  who  receive  the 
office  of  the  priesthood,  have  a 
commandment  to  take  tithes  of 
the  people  according  to  the  law, 
that  is,  of  their  brethren,  though 
they  come  out  of  the  loins  of  Abra- 
ham: 

6  But  he  whose  descent  is  not 
counted  from  them  received  tithes 
of  Abraham,  and  blessed  him  that 
had  the  promises. 

7  And  without  all  contradic- 
tion the  less  is  blessed  of  the  bet- 
ter. 

8  And  here  men  that  die  re- 
ceive tithes ;  but  there  he  receiv- 
eth  them,  of  whom  it  is  witnessed 
that  he  liveth. 

9  And  as  I  may  so  say,  Levi 
also,  who  receiveth  tithes,  paid 
tithes  in  Abraham. 

10  For  he  was  yet  in  the  loins 
of  his  father,  when  Melchisedec 
met  him. 

11  If  therefore  perfection  were 
by  the  Levitical  priesthood,  (for 
under  it  the  people  received  the 

"  made  like  unto  the  Son  of  God."  Abi- 
deth  a  priest  continually.  This  can  only 
be  said  of  Christ.  How  can  we  avoid  the 
conclusion  that  Melchisedec  was  Christ  ? 
We  know  Christ  appeared  in  Old  Testa- 
ment times.  Comp.  Isaiah  vi.  1-10  with 
John  xii.  39-41.  On  carefully  examin- 
ing this  question  regarding  Melchisedec, 
I  am  convinced  that  the  reduction  of  all 
this  marvellous  description  to  the  stand- 
ard of  a  man  whose  genealogy  was  un- 
known, is  a  wresting  of  Scripture  from  its 
manifest  meaning.  Paul  had  forewarn- 
ed us,  in  chap.  v.  11,  of  things  hard  to  be 
understood  regarding  Melchisedec,  and 
here  we  have  them.  Why  explain  them 
with  great  violence,  because  a  plain  ex- 
planation  developes  these  very   things 

hard  to  be  understood  ? -6.  He,  whose 

descent  is  not  counted  from  them,  i.  e., 
Melchisedec. S.  Here.     In  the  case 


law,)  what  further  need  ivas  there 
that  another  priest  should  rise  af- 
ter the  order  of  Melchisedec,  and 
not  be  called  after  the  order  of 
Aaron  ? 

12  For  the  priesthood  being 
changed,  there  is  made  of  neces- 
sity a  change  also  of  the  law. 

13  For  he  of  whom  these  thiDgs 
are  spoken  pertaineth  to  another 
tribe,  of  which  no  man  gave  at- 
tendance at  the  altar. 

14  For  it  is  evident  that  our 
Lord  sprang  out  of  Juda ;  of 
which  tribe  Moses  spake  nothing 
concerning  priesthood. 

15  And  it  is  yet  far  more  evi- 
dent :  for  that  after  the  similitude 
of  Melchisedec  there  ariseth  an- 
other priest, 

16  Who  is  made,  not  after  the 
law  of  a  carnal  commandment,  but 
after  the  power  of  an  endless  life. 

17  For  he  testifieth,  Thou  art 
a  priest  for  ever  after  the  order  of 
Melchisedec. 

18  For  there  is  verily  a  disan- 

of  the  Levitical  priesthood.  Of  whom 
(Melchisedec)  it  is  witnessed  that  he  liv- 
eth. Another  proof  of  Melchisedec's  su- 
perhuman character,  which  commenta- 
tors most   strangely   set  aside. 11. 

Under  it.     Rather  "upon  it,"  i.  e.,  uin 

conjunction   with   it." 13.     He,    of 

ichom,   &c.     Christ. 15.    And  it  is 

yet  far  more  evident  that  our  Lord  could 
spring  from  another  tribe  than  Levi  and 
yet  be  our  High  Priest,  if  after  the  si- 
militude of  Melchisedec  there  ariseth  an- 
other priest. 16.  Who  is  made  not 

according  to  a  law  of  fleshly  command- 
ment (i.  e.,  of  commandments  regarding 
rites  and  ceremonies),  but  according  to  a 
law  of  an  indissoluble  life  (i.  e.,  of  an  in- 
ternal and  perpetual  obedience). 17. 

Psalm  ex.  4. 18.  Tlie  commandment 

going  before,  i.  e.,  the  fleshly  command- 
ment =  the  Mosaic  law.     It  was  weak 


468 


HEBREWS. 


nulling  of  the  commandment  go- 
ing before  for  the  weakness  and 
unprofitableness  thereof. 

19  For  the  law  made  nothing 
perfect,  but  the  bringing  in  of  a 
better  hope  did;  by  the  which  we 
draw  nigh  unto  God. 

20  And  inasmuch  as  not  with- 
out an  oath  he  was  made  priest : 

21  (For  those  priests  were 
made  without  an  oath ;  but  this 
with  an  oath  by  him  that  said  un- 
to him,  The  Lord  sware  and  will 
not  repent,  Thou  art  a  priest  for 
ever  after  the  order  of  Melchise- 
dec :) 

22  By  so  much  was  Jesus  made 
a  surety  of  a  better  testament. 

23  And  they  truly  were  many 
priests,  because  they  were  not 
suffered  to  continue  by  reason  of 
death : 

24  But  this  man,  because  he 
continueth  ever,  hath  an  un- 
changeable priesthood. 

25  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that 
come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession 
for  them. 

26  For  such  a  high  priest  be- 
came us,  who  is  holy,  harmless,  un- 
dented, separate  from  sinners,  and 
made  higher  than  the  heavens ; 

and  unprofitable,  because  it  could  only 
serve  a  temporary  purpose.  It  was  un- 
profitable as  regards  the  great  ultimate 

good.- 1 9.  For  the  law  made  nothing 

perfect.  This  is  parenthetical,  and  ex- 
plains ver.  18.  But  the  bringing  in  of 
a  better  hope  did.  This  should  be  con- 
nected with  ver.  18,  thus  :  "For  there  is 
a  disannulling  of  the  commandment  go- 
ing before,  and  the  bringing  in  of  a  better 
hope." 22.  2ycstament.  Rather  "cov- 
enant."— The  argument  of  this  chapter 
is  thus:  "Melchisedec  was  before  the 


27  Who  needeth  not  daily,  as 
those  high  priests,  to  offer  up  sacri- 
fice, first  for  his  own  sins,  and  then 
for  the  people's:  for  this  he  did 
once,  when  he  offered  up  himself. 

28  For  the  law  maketh  men 
high  priests  which  have  infirmity; 
but  the  word  of  the  oath,  which 
was  since  the  law,  maketh  the  Son, 
who  is  consecrated  for  evermore. 

CHAPTER  VIII. 

^U  OW  of  the  things  which  we 
Jjj  have  spoken,  this  is  the  sum : 
We  have  such  a  high  priest,  who 
is  set  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the 
heavens ; 

2  A  minister  of  the  sanctuary, 
and  of  the  true  tabernacle,  which 
the  Lord  pitched,  and  not  man. 

3  For  every  high  priest  is  or- 
dained to  offer  gifts  and  sacrifices : 
wherefore  it  is  of  necessity  that 
this  man  have  somewhat  also  to 
offer. 

4  For  if  he  were  on  earth,  he 
should  not  be  a  priest,  seeing  that 
there  are  priests  that  offer  gifts 
according  to  the  law : 

5  Who  serve  unto  the  example 
and  shadow  of-  heavenly  things,  as 
Moses  was  admonished  of  God 
when  he  was  about  to  make  the 

law  and  Levitical  priesthood,  and  superi- 
or to  that  priesthood.  Hence  Christ, 
who  was  to  come  after  the  order  of  Mel- 
chisedec, and  not  after  the  order  of 
Aaron,  did  away  with  the  Levitical 
priesthood  and  its  law." 

VIII. — 1.  Such  a  high  priest  as  has 
been  described  in  the  preceding  chapter. 
3.  For.  This  relates  to  the  pre- 
ceding statement,  thus:  "He  is  a  min- 
ister of  the  sanctuary,  i.  e.,  to  offer  gifts 
and  sacrifices,  for  every  high  priest,  &c." 
This  man.     Should  be  "  this  one." 


HEBREWS. 


469 


tabernacle :  for,  See,  saith  he,  that 
thou  make  all  things  according  to 
the  pattern  shewed  to  thee  in  the 
mount. 

6  But  now  hath  he  obtained  a 
more  excellent  ministry,  by  how 
much  also  he  is  the  mediator  of  a 
better  covenant,  which  was  estab- 
lished upon  better  promises. 

7  For  if  that  first  covenant  had 
been  faultless,  then  should  no 
place  have  been  sought  for  the 
second. 

8  For  finding  fault  with  them, 
he  saith,  Behold,  the  days  come, 
saith  the  Lord,  when  I  will  make 
a  new  covenant  with  the  house  of 
Israel  and  with  the  house  of  Ju- 
dah: 

9  Not  according  to  the  cove- 
nant that  I  made  with  their  fa- 
thers, in  the  day  when  I  took 
them  by  the  hand  to  lead  them 
out  of  the  land  of  Egypt;  be- 
cause they  continued  not  in  my 
covenant,  and  I  regarded  them 
not,  saith  the  Lord. 

10  For  this  is  the  covenant 
that  I  will  make  with  the  house 
of  Israel  after  those  days,  saith 
the  Lord;  I  will  put  my  laws 
into  their  mind,  and  write  them 

4.  "  Xow  it  cannot  be  that  he  is  a  min- 
ister to  offer  gifts  upon  earth,  for  if  he 
were  on  earth  he  would  not  be  a  priest 

at   all." 5.    Unto   the   example  and 

shadow.    Or,  "in  the  shadowy  example." 

Exod.  xxv.  40. 6.  A  more  excellent 

ministry.      Literally,   "  more   excellent 

ministrations." 7.  "  For  if  that  first 

covenant  were  faultless,  no  place  would 

be  found  for  the  second." 8-12.  Jer. 

xxxi.  31-34. 13.  In  order  to  keep 

a  stricter  likeness  to  the  Greek,  read, 
"  In  that  he  saith  '  a  new  covenant'  he 
hath  antiquated  the  first.  Now  that 
which   is   becoming   antiquated   and   is 


j  in  their  hearts  :  and  I  will  be  to 
them  a  God,  and  they  shall  be  to 
me  a  people : 

11  And  they  shall  not  teach 
every  man  his  neighbour,  and 
every  man  his  brother,  saying, 
Know  the  Lord :  for  all  shall 
know  me,  from  the  least  to  the 
greatest. 

12  For  I  will  be  merciful  to 
their  unrighteousness,  and  their 
sins  and  their  iniquities  will  I  re- 
member no  more. 

13  In  that  he  saith,  A  new 
covenant,  he  hath  made  the  first 
old.  Now  that  which  decayeth 
and  waxeth  old  is  ready  to  vanish 
away. 

CHAPTER,  IX. 

THEN  verily  the  first  covenant 
had  also  ordinances  of  divine 
service,  and  a  worldly  sanctuary. 

2  For  there  was  a  tabernacle 
made;  the  first,  wherein  was  the 
candlestick,  and  the  table,  and 
the  shewbread ;  which  is  called 
the  sanctuary. 

3  And  after  the  second  vail, 
the  tabernacle  which  js  called  the 
holiest  of  all  ; 

4  Which  had  the  golden  cen- 

waxing  old  is  near  to  vanishing." — The 
argument  of  this  chapter  is  thus  :  "  Such 
a  high  priest  was  Christ,  not  on  earth 
and  of  an  earthly  ritual,  but  in  heaven, 
under  a  new  covenant  which  has  taken 
the  place  of  the  old  covenant." 

IX. — 1.  Then  verily.     Rather  simply 
"  now."    A  worldly  sanctuary.    Rather, 

"the  worldly  sanctuary." 2.    ",The 

first  tabernacle"  for  "the  first  part  of 
the  tabernacle."  See  ver.  6.  Candle- 
stick, and  the  table,  d'c.      Exod.  xxv. 

23-39. 3.   Exod.  xxvi.   31-33. 

4.  Lev.  xvi.  12,  13,  Exod.  xxv.  10-16, 


Exod.    xvi. 


33, 


Num.   xvii.  10,  Exod. 


470 


HEBREWS. 


ser,  and  the  ark  of  the  covenant 
overlaid  round  about  with  gold, 
wherein  was  the  golden  pot  that 
had  manna,  and  Aaron's  rod  that 
budded,  and  the  tables,  of  the 
covenant ; 

5  And  over  it  the  cherubim  of 
glory  overshadowing  the  mercy 
seat ;  of  which  we  cannot  now 
speak  particularly. 

6  Now  when  these  things  were 
thus  ordained,  the  priests  went 
always  into  the  first  tabernacle, 
accomplishing  the  service  of  God. 

7  But  into  the  second  went  the 
high  priest  alone  once  every  year, 
not  without  blood,  which  he  offer- 
ed for  himself,  and  for  the  errors 
of  the  people : 

8  The  Holy  Ghost  this  signify- 
ing, that  the  way  into  the  holiest 
of  all  was  not  yet  made  manifest, 
while  as  the  first  tabernacle  was 
yet  standing : 

9  Which  was  a  figure  for  the 
time  then  present,  in  which  were 
offered  both  gifts  and  sacrifices, 
that  could  not  make  him  that  did 
the  service  perfect,  as  pertaining 
to  the  conscience  ; 


xxxiv.    29. 


-5. 


Exod.  xxv.  17-20. 
Of  which  furniture. 6.  When.  Ra- 
ther "  as."  Went.  Rather  "  go."  Ac- 
complishing the  service  of  God.  Rather, 
"  accomplishing  their  services."  The 
frst  tabernacle.  See  ver.  2.  Went.  Lit- 
erally   "go." 7.    Exod.    xvi.    2-30. 

Went.  Rather  "  goes."  Offered.  Liter- 
ally "  offers."    The  present  tense  is  used 

in  all  these  verbs. 8.  Here  the  words 

"  first  tabernacle  "  have  a  different  mean- 
ing from  the  same  words  in  vv.  2  and  6. 
Here  they  mean  the  whole  tabernacle 
erected  by  Moses.  Was  not  yet.  Rather 
"  is  not  yet."  Was  yet  standing.  Ra- 
ther "  is  yet."    Was.    Rather  "  is." 

9.  The  time  then  present.    Omit  "then." 
Were   offered.      Rather  "  are  offered." 


10  Which  stood  only  in  meats 
and  drinks,  and  divers  washings, 
and  carnal  ordinances,  imposed 
on  them  until  the  time  of  reforma- 
tion. 

11  But  Christ  being  come  a 
high  priest  of  good  things  to  come, 
by  a  greater  and  more  perfect  tab- 
ernacle, not  made  with  hands,  that 
is  to  say,  not  of  this  building ; 

12  Neither  by  the  blood  of 
goats  and  calves,  but  by  his  own 
blood  he  entered  in  once  into  the 
holy  place,  having  obtained  eter- 
nal redemption  for  us. 

13  For  if  the  blood  of  bulls  and 
of  goats,  and  the  ashes  of  a  heifer 
sprinkling  the  unclean,  sanctifieth 
to  the  purifying  of  the  flesh ; 

14  How  much  more  shall  the 
blood  of  Christ,  who  through  the 
eternal  Spirit  offered  himself  with- 
out spot  to  God,  purge  your  con- 
science from  dead  works  to  serve 
the  living  God  ? 

15  And  for  this  cause  he  is  the 

mediator  of  the   new  testament, 

that  by  means  of  death,  for  the 

redemption  of  the  transgressions 

that  were  under  the  first  testament, 

Could  not.  Rather  "  cannot."  Did.  Ra- 
ther "does."     In  which  time. 10. 

Which  stood  only,  d'c.  Read,  "  But  only 
in  meats,  and  drinks,  and  divers  wash- 
ings, which  are  fleshly  ordinances,  im- 
posed until  a  time  of  reorganization." 

11.  But  Christ.     This  is  opposed 

(rhetorically)  to  the  first  verse  and  the 
subsequent  verses.  By  a  greater.  Ra- 
ther "  by  the  greater."  See  chap.  viii. 
2.    Not  of  this  building.     Rather,  "  not 

belonging  to  this  creation." 1 3.  Exod. 

xvi.  3,  5,  Num.  xix.  5-9. 15.  Testa- 
ment. Rather  "  covenant."  See  chap, 
viii.  6-13.  "  In  order  that  (for  death 
was  the  means  of  redemption  from  the 
transgressions  in  the  first  covenant)  the 
called  might  receive    the  promise   of 


HEBREWS. 


471 


they  which  are  called  might  re- 
ceive the  promise  of  eternal  in- 
heritance. 

,     16  For  where  a  testament  is, 
|  there  must  also  of  necessity  be 
the  death  of  the  testator. 

17  For  a  testament  is  of  force 
'after  men  are  dead  :  otherwise  it 
jis  of  no  strength  at  all  while  the 

testator  liveth. 

18  Whereupon  neither  the  first 
testament  was  dedicated  without 
blood. 

19  For  when  Moses  had  spoken 
every  precept  to  all  the  people  ac- 
cording to  the  law,  he  took  the 
blood  of  calves  and  of  goats,  with 
water,  and  scarlet  wool,  and  hys- 
sop, and  sprinkled  both  the  book 
and  all  the  people, 

20  Saying,  This  is  the  blood 
of  the  testament  which  God  hath 
enjoined  unto  you. 

21  Moreover  he  sprinkled  like- 
wise with  blood  both  the  taberna- 
cle, and  all  the  vessels  of  the  min- 
istry. 

22  And  almost  all  things  are 
by  the  law  purged  with  blood ; 

eternal   life" 
mentioned).- 


"  covenant. "- 


reading 


(through   his   death,  just 

-16.    Testament.     Rather 

— 16,17.  1  offer  the  fol- 

of  this  vexed  passage: 

a  covenant  is,  there  must 


lowing 
"  For  where 
also  a  death  be  brought  by  the  maker  of 
the  covenant,  for  a  covenant  is  of  force 
upon  dead  victims,  since  the  maker  of 
the  covenant  has  no  power  in  the  matter 
while  they  live."  This  avoids  the  dif- 
ficulty of  most  who  mend  the  passage  in 
the  word  which  they  translate  "victim," 
for  which  they  can  get  no  authority. 
The  allusion  is  to  two  parties  meeting 
and  making  a  covenant  over  the  dead 
bodies  of  victims,  by  whose  blood  the 
covenant  is  made  efficacious.  Our  Eng- 
lish version  is  agreed  by  all  to  be  utterly 
wrong  in  its  rendering  of  the  passage. 


and  without  shedding  of  blood  is 
no  remission. 

23  It  was  therefore  necessary 
that  the  patterns  of  things  in  the 
heavens  should  be  purified  with 
these;  but  the  heavenly  things 
themselves  with  better  sacrifices 
than  these. 

24  For  Christ  is  not  entered 
into  the  holy  places  made  with 
hands,  which  are  the  figures  of  the 
true ;  but  into  heaven  itself,  now 
to  appear  in  the  presence  of  God 
for  us  : 

25  Nor  yet  that  he  should  offer 
himself  often,  as  the  high  priest 
entereth  into  the  holy  place  every 
year  with  blood  of  others ; 

26  For  then  must  he  often  have 
suffered  since  the  foundation  of  the 
world :  but  now  once  in  the  end 
of  the  world  hath  he  appeared  to 
put  away  sin  by  the  sacrifice  of 
himself. 

27  And  as  it  is  appointed  unto 
men  once  to  die,  but  after  this  the 
judgment : 

28  So  Christ  was  once  offered 
to  bear  the  sins  of  many ;  and  un- 

18.  Testament.    Rather  "covenant." 

Dedicated,   or    "  inaugurated." 19. 

Exod.  xxiv.  6-8. 21.  He  sprinkled, 

<kc.  Moses  did  this  by  ordering  Aaron 
to  do  it  in  various  parts  of  the  ritual. 
Part  he  did  himself  (Lev.  viii.  15,  19). 

22.  Purged.    Better  "  purified,"  as 

in  the  next  verse.  Remission,  i.  e., 
ritual  remission,  the  reference  being  to 

the  ceremonial  law. 23.    With  these 

rites. 24.  Figures.    Literally  "anti- 

-25.   Nor  yet  was  it  neces- 


types. 

sary  that  he  shoidd,  d'c.      With  blood  of 

others.     Or,  "with  blood  not  his  own," 

but   of  bulls   and   goats. 28.    "So 

Christ  also,  having  been  once  offered  to 
bear  the  sins  of  many,  shall  appear  the 
second  time  without  sin  for  salvation  to 
those  who  await  him  expectantly." — The 


472 


HEBREWS. 


to  them  that  look  for  him  shall 
he  appear  the  second  time  without 
sin  unto  salvation. 

CHAPTER  X. 

FOR  the  law  having  a  shadow 
of  good  things  to  come,  and 
not  the  very  image  of  the  things, 
can  never  with  those  sacrifices, 
which  they  offered  year  by  year 
continually,  make  the  comers 
thereunto  perfect. 

2  For  then  would  they  not 
have  ceased  to  be  offered?  be- 
cause that  the  worshippers  once 
purged  should  have  had  no  more 
conscience  of  sins. 

3  But  in  those  sacrifices  there  is 
a  remembrance  again  made  of  sins 
every  year. 

4  For  it  is  not  possible  that  the 
blood  of  bulls  and  of  goats  should 
take  away  sins. 

5  Wherefore,  when  he  cometh 
into  the  world,  he  saith,  Sacrifice 
and  offering  thou  wouldest  not, 
but  a  body  hast  thou  prepared  me  : 

6  In  burnt  offerings  and  sacri- 

argument  of  this  chapter  is  thus:  "In 
the  tabernacle  of  the  old  covenant  was 
the  holy  of  holies,  where  the  high  priest 
only  once  a  year  appeared,  which  fact 
foretokened  the  incomplete  character  of 
the  old  dispensation.  The  new  covenant 
is  complete,  and  into  the  tabernacle  of 
this  covenant,  even  heaven,  Christ  has 
entered  permanently,  his  death  having 
been  the  pledge  of  this  new  covenant." 

X.— 5-7.  Psalm  xl.  6-8.  Note  here 
and  elsewhere,  where  the  apostle  quotes 
the  Old  Testament,  he  quotes  the  Sep- 
tuagint  or  Greek  version,  made  two  cen- 
turies before  Christ.  In  some  places 
this  differs  materially  from  the  Hebrew 
(as  here  in  the  words  "  a  body  hast  thou 
prepared  me ") ;  but  in  such  cases,  so 
long  as  the  alteration  from  the  Hebrew 
does  not  affect  the  main  truth,  for  which 


fices  for  sin  thou  hast  had  no 
pleasure. 

7  Then  said  I,  Lo,  I  come  (in 
the  volume  of  the  book  it  is  writ- 
ten of  me)  to  do  thy  will,  O  God. 

8  Above  when  he  said,  Sacri- 
fice and  offering  and  burnt  offer- 
ings and  offering  for  sin  thou 
wouldest  not,  neither  hadst  pleas- 
ure therein;  which  are  offered  by 
the  law; 

9  Then  said  he,  Lo,  I  come  to 
do  thy  will,  0  God.  He  taketh 
away  the  first,  that  he  may  estab- 
lish the  second. 

10  By  the  which  will  we  are 
sanctified  through  the  offering 
of  the  body  of  Jesus  Christ  once 
for  all. 

11  And  every  priest  standeth 
daily  ministering  and  offering  of- 
tentimes the  same  sacrifices,  which 
can  never  take  away  sins  : 

12  But  this  man,  after  he  had 
offered  one  sacrifice  for  sins  for 
ever,  sat  down  on  the  right  hand 
of  God ; 

13  From  henceforth  expecting 

the  apostle  quotes,  he  is  justified  in  using 
the  quotation.  He  could  not  enter  into 
a  special  criticism  of  the  passage,  with- 
out directing  attention  away  from  his 
argument.  It  was  enough  that  the  pas- 
sage contained .  the  truth  in  its  general 
purport,  nay,  in  all  but  a  very  slight 
phrase.  The  Septuagint  version  was, 
doubtless,  the  version  in  common  use 
among  the  synagogues  and  churches, 
the  Greek  language  being  the  universal 
language  of  commerce  and  international 
intercourse  in  the  eastern  part  of  the 

Roman  empire. 5.  Wfien  he  cometh, 

i.  e.,  Christ.  The  40th  Psalm  is  a  Mes- 
sianic Psalm. 12.  Tlxis  man.  Ra- 
ther   "but   he." 13.  Psalm   ex.    1. 

16.  Jer.  xxxi.  33,  34. 17.  Ac- 
cording to  the  margin,  "then  he  said, 
'  and  their  sins,  &c.'  v 20.  Christ's  own 


HEBREWS. 


473 


till  his  enemies  be  made  his  foot- 
stool. 

14  For  by  one  offering  he  hath 
perfected  for  ever  them  that  are 
sanctified. 

15  Whereof  the  Holy  Ghost  also 
is  a  witness  to  us :  for  after  that  he 
had  said  before, 

16  This  is  the  covenant  that  I 
will  make  with  them  after  those 
days,  saith  the  Lord  ;  I  will  put 
my  laws  into  their  hearts,  and  in 
their  minds  will  I  write  them ; 

17  And  their  sins  and  iniqui- 
ties will  I  remember  no  more. 

18  Now  where  remission  of 
these  is}  there  is  no  more  offering 
for  sin. 

19  Having  therefore,  brethren, 
boldness  to  enter  into  the  holiest 
by  the  blood  of  Jesus, 

20  By  a  new  and  living  way, 
which  he  hath  consecrated  for  us, 
through  the  vail,  that  is  to  say, 
his  flesh ; 

21  And  having  a  high  priest 
over  the  house  of  God ; 

22  Let  us  draw  near  with  a 
true  heart  in  full  assurance  of 
faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,  and  our 
bodies  washed  with  pure  water. 

23  Let  us  hold  fast  the  profes- 
sion of  our  faith  without  wavering ; 
for  he  is  faithful  that  promised  ; 

24  And  let  us  consider  one 
another  to  provoke  unto  love  and 
to  good  works : 

body,  like  the  vail  of  the  temple,  must 
be  rent,  to  give  entrance  to  the  holiest. 
All  the  types  pointed  to  Christ.   He  was 

priest,  victim,  tabernacle,  vail,  &c. 

22.  Having  oar  hearts  sprinkled  from 
an  evil  conscience,  and  our  bodies  wash- 
ed with  pure  water.  Comp.  Ps.  xxiv.  4 
and  Job  xvii.  9. 23.  Faith.    Rather 


25  Not  forsaking  the*  assem- 
bling of  ourselves  together,  as  the 
manner  of  some  is  ;  but  exhorting 
one  another :  and  so  much  the 
more,  as  ye  see  the  day  approach- 
ing. 

26  For  if  we  sin  wilfully  after 
that  we  have  received  the  know- 
ledge of  the  truth,  there  remain- 
eth  no  more  sacrifice  for  sins, 

27  But  a  certain  fearful  look- 
ing for  of  judgment  and  fiery  in- 
dignation, which  shall  devour  the 
adversaries. 

28  He  that  despised  Moses'  law 
died  without  mercy  under  two  or 
three  witnesses : 

29  Of  how  much  sorer  punish- 
ment, suppose  ye,  shall  he  be 
thought  worthy,  who  hath  trodden 
under  foot  the  Son  of  God,  and 
hath  counted  the  blood  of  the 
covenant,  wherewith  he  was  sanc- 
tified, an  unholy  thing,  and  hath 
done  despite  unto  the  Spirit  of 
grace  ? 

30  For  we  know  him  that  hath 
said,  Vengeance  lelongeth  unto  me, 
I  will  recompense,  saith  the  Lord. 
And  again,  The  Lord  shall  judge 
his  people. 

31  It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God. 

32  But  call  to  remembrance 
the  former  days,  in  which,  after  ye 
were  illuminated,  ye  endured  a 
great  fight  of  afflictions  ; 

33  Partly,  whilst  ye  were  made 

"hope." 25.    TJie   day  of  Christ's 

coming  approaching.     See  ver.  3*7. 

27.  And  fiery  indignation,  <L'c.  Rather, 
"  And  an  indignation  of  fire,  which  (fire) 
is  about  to  devour  the  adversaries." 

28.  Compare  chap.  ii.  2. 29.  Hath 

done  despite  unto.     Or  "  hath  insulted." 


-30.   Deut.   xxxii.   35,  36. 


•35. 


474 


HEBREWS. 


a  gazingstock  both  by  reproaches 
and  afflictions ;  and  partly,  whilst 
ye  became  companions  of  them 
that  were  so  used. 

34  For  ye  had  compassion  of 
me  in  my  bonds,  and  took  joyfully 
the  spoiling  of  your  goods,  know- 
ing in  yourselves  that  ye  have  in 
heaven  a  better  and  an  enduring 
substance. 

35  Cast  not  away  therefore 
your  confidence,  which  hath  great 
recompense  of  reward. 

36  For  ye  have  need  of  pa- 
tience, that,  after  ye  have  done 
the  will  of  God,  ye  might  receive 
the  promise. 

37  For  yet  a  little  while,  and 
he  that  shall  come  will  come,  and 
will  not  tarry. 

38  Now  the  just  shall  live  by 
faith :  but  if  any  man  draw  back, 
my  soul  shall  have  no  pleasure  in 
him. 

39  But  we  are  not  of  them  who 
draw  back  unto  perdition  ;  but  of 
them  that  believe  to  the  saving  of 
the  soul. 

CHAPTER  XL 

\TOW  faith  is  the  substance  of 
Jj  things  hoped  for,  the  evidence 
of  things  not  seen. 

2  For  by  it  the  elders  obtained 
a  good  report. 

3  Through  faith  we  understand 

See   Heb.   ii.  2. 36.    The  promise, 

i.  e.,  the  full  fulfilment  of  the  promise. 
Compare  chap.  xi.  39  with  chap.  xi.  11. 

37,  38.  Hab.  ii.  3,  4.    See  note  on 

vv.  5-*7. — The  argument  of  this  chapter 
is  thus  :  "  For  the  law  only  foreshadow- 
ed Christ.  Sacrifices  end  in  him,  by 
whose  sacrifice  all  sin  is  forever  remit- 
ted to  those  who  put  their  trust  in  him. 


that  the  worlds  were  framed  by 
the  word  of  God,  so  that  things 
which  are  seen  were  not  made  of 
things  which  do  appear. 

4  By  faith  Abel  offered  unto 
God  a  more  excellent  sacrifice 
than  Cain,  by  which  he  obtained 
witness  that  he  was  righteous,  God 
testifying  of  his  gifts :  and  by  it 
he  being  dead  yet  speaketh. 

5  By  faith  Enoch  was  transla- 
ted that  he  should  not  see  death ; 
and  was  not  found,  because  God 
had  translated  him  :  for  before  his 
translation  he  had  this  testimony, 
that  he  pleased  God. 

6  But  without  faith  it  is  impos- 
sible to  please  him :  for  he  that 
cometh  to  God  must  believe  that 
he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him. 

7  By  faith  Noah,  being  warned 
of  God  of  things  not  seen  as  yet, 
moved  with  fear,  prepared  an  ark 
to  the  saving  of  his  house ;  by  the 
which  he  condemned  the  world, 
and  became  heir  of  the  righteous- 
ness which  is  by  faith. 

8  By  faith  Abraham,  when  he 
was  called  to  go  out  into  a  place 
which  he  should  after  receive  for 
an  inheritance,  obeyed;  and  he 
went  out,  not  knowing  whither  he 
went. 

9  By  faith  he  sojourned  in  the 
land  of  promise,  as  in  a  strange 
country,  dwelling  in  tabernacles 

Let  us  then  hold  fast  to  our  confidence 
of  hope  and  faith." 

II. — 1.  Substance.  Rather  "confi- 
dence." As  the  word  is  translated  in 
chap.  iii.  14  and  in  2  Cor.  ix.  4  and  xi. 
11.     Evidence.      Rather   "conviction." 

3.  Gen.    i.    3. 4.    Gen.   iv.   4. 

Gifts,  i.  e.,  sacrificial  offerings.  And  by 
it  he  being  dead  yet  speaketh,  i.  e.,  by 


HEBREWS. 


475 


with  Isaac  and  Jacob,  the  heirs 
with  him  of  the  same  promise : 

10  For  he  looked  for  a  city 
which  hath  foundations,  whose 
builder  and  maker  ts  God. 

11  Through  faith  also  Sarah 
herself  received  strength  to  con- 
ceive seed,  and  was  delivered  of  a 
child  when  she  was  past  age,  be- 
cause she  judged  him  faithful  who 
had  promised. 

12  Therefore  sprang  there  even 
of  one,  and  him  as  good  as  dead, 
so  many  as  the  stars  of  the  sky  in 
multitude,  and  as  the  sand  which 
is  by  the  sea  shore  innumerable. 

13  These  all  died  in  faith,  not 
having  received  the  promises,  but 
having  seen  them  afar  off,  and 
were  persuaded  of  them,  and  em- 
braced them,  and  confessed  that 
they  were  strangers  and  pilgrims 
on  the  earth. 

14  For  they  that  say  such  things 
declare  plainly  that  they  seek  a 
country. 

15  And  truly,  if  they  had  been 
mindful  of  that  country  from 
whence  they  came  out,  they  might 
have  had  opportunity  to  have  re- 
turned. 

16  But  now  they  desire  a  bet- 
ter country,  that  is,  a  heavenly : 
wherefore  God  is  not  ashamed  to 
be  called  their  God  :  for  he  hath 
prepared  for  them  a  city. 

17  By  faith  Abraham,  when  he 
was  tried,  offered  up  Isaac :  and 

this  faith. 5.  Gen.  v.  24. 7.  Gen. 

vi.  9.     Moved  with  pious  fear.     By  the 

which  faith. 8.    Gen.    xii.  4. 9. 

Gen.   xii.  7. 11.  Gen.  xxi.  2.    Also 

Sarah    herself,    although    she    at    first 
lacked  faith.      Gen.    xviii.    12. 12. 


he  that  had  received  the  prom- 
ises offered  up  his  only  begotten 
son, 

18  Of  whom  it  was  said,  That 
in  Isaac  shall  thy  seed  be  call- 
ed : 

19  Accounting  that  God  was 
able  to  raise  him  up,  even  from 
the  dead ;  from  whence  also  he 
received  him  in  a  figure. 

20  By  faith  Isaac  blessed  Jacob 
and  Esau  concerning  things  to 
come. 

21  By  faith  Jacob,  when  he 
was  a  dying,  blessed  both  the  sons 
of  Joseph ;  and  worshipped,  lean- 
ing upon  the  top  of  his  staff. 

22  By  faith  Joseph,  when  he 
died,  made  mention  of  the  depart- 
ing of  the  children  of  Israel ;  and 
gave  commandment  concerning  his 
bones. 

23  By  faith  Moses,  when  he 
was  born,  was  hid  three  months  of 
his  parents,  because  they  saw  he 
was  a  proper  child  ;  and  they  were 
not  afraid  of  the  king's  command- 
ment. 

24  By  faith  Moses,  when  he 
was  come  to  years,  refused  to  be 
called  the  son  of  Pharaoh's  daugh- 
ter ; 

25  Choosing  rather  to  suffer 
affliction  with  the  people  of  God, 
than  to  enjoy  the  pleasures  of  sin 
for  a  season ; 

26  Esteeming  the  reproach  of 
Christ    greater    riches   than   the 


As  good  as.     Better  "  as  it  were." 

13."  But  having  seen  them  afar  off,  and 


having   been   persuaded   of  them,  and 
having    embraced    them,    and    having 

confessed  that  they  were,  &c." 17. 

Gen.  xxii.  2. 20.  Gen.  xxvii.  28,  39. 

21.  Gen.  xlviii.  5,  9. 22.  Gen. 

1.  24.     Departing.     Gr.   "Exodus." 

23.    Exod.  ii.  2. 24.    Exod.  ii.  10- 

15. 26.    The  recompense  of  reward. 


476 


HEBREWS. 


treasures  in  Egypt :  for  he  had 
respect  unto  the  recompense  of  the 
reward. 

27  By  faith  he  forsook  Egypt, 
not  fearing  the  wrath  of  the  king : 
for  he  endured,  as  seeing  him  who 
is  invisible. 

28  Through  faith  he  kept  the 
passover,  and  the  sprinkling  of 
blood,  lest  he  that  destroyed  the 
firstborn  should  touch  them. 

29  By  faith  they  passed  through 
the  Red  sea  as  by  dry  land :  which 
the  Egyptians  assaying  to  do  were 
drowned. 

80  By  faith  the  walls  of  Jeri- 
cho fell  down,  after  they  were 
compassed  about  seven  days. 

31  By  faith  the  harlot  Rahab 
perished  not  with  them  that  be- 
lieved not,  when  she  had  received 
the  spies  with  peace. 

32  And  what  shall  I  more  say  ? 
for  the  time  would  fail  me  to  tell 
of  Gideon,  and  of  Barak,  and  of 
Samson,  and  of  Jephthah ;  of  Da- 
vid also,  and  Samuel,  and  of  the 
prophets : 

33  Who  through  faith  subdued 
kingdoms,  wrought  righteousness, 
obtained  promises,  stopped  the 
mouths  of  lions, 

34  Quenched  the  violence  of 
fire,  escaped  the  edge  of  the  sword, 
out  of  weakness  were  made  strong, 

Simply  "  the  reward."     See  Heb.  ii.  2. 

27.    Exod.  xii.  41. 28.   Exod. 

xii.  21. 29.  Exod.  xiv.   13. 30. 


20. 


-31.  Josh.  vi.  25andii. 


Josh,  vi, 

1. 32.  Judg.  vi.  11 ;  iv.  6  ;  xiii.  24  ; 

xi.  1 ;   2  Sam.  ii.  4 ;   1  Sam.  iii.  20. 

35.  "  Women  received  their  dead  from 
a  resurrection  (as  it  were) ;  and  others 
were  beaten,  not  accepting  deliverance, 
that  they  might  obtain  a  better  resurrec- 
tion."   Notice  the  contrast  in  the  double 


waxed  valiant  in  fight,  turned  to 
flight  the  armies  of  the  aliens. 

35  Women  received  their  dead 
raised  to  life  again  :  and  others 
were  tortured,  not  accepting  de- 
liverance ;  that  they  might  obtain 
a  better  resurrection : 

36  And  others  had  trial  of  cruel 
mockings  and  scourgings,  yea, 
moreover  of  bonds  and  imprison- 
ment :  * 

37  They  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were 
slain  with  the  sword  :  they  wan- 
dered about  in  sheepskins  and 
goatskins ;  being  destitute,  afflic- 
ted, tormented ; 

38  Of  whom  the  world  was  not 
worthy  :  they  wandered  in  deserts, 
and  in  mountains,  and  in  dens  and 
caves  of  the  earth. 

39  And  these  all,  having  ob- 
tained a  good  report  through  faith, 
received  not  the  promise  : 

40  God  having  provided  some 
better  thing  for  us,  that  they 
without  us  should  not  be  made 
perfect. 

CHAPTER  XII. 

WHEREFORE,  seeingwe  also 
T I  are  compassed  about  with  so 
great  a  cloud  of  witnesses,  let  us 
lay  aside  every  weight,  and  the 
sin  which  doth  so  easily  beset  us, 


use  of  the  word  "resurrection." 36. 

Omit  "  cruel." 38.  Tliey  wandered. 

Better  "  wandering." 39.  See  chap. 

x.  36. 40;    Perfect,  or  "  complete." 

— The  argument  of  this  chapter  is  thus : 
"The  Scriptures  are  full  of  examples  of 
faith,  to  encourage  us,  especially  when 
we  remember  that  we  stand  amid  great- 
er light  than  did  the  fathers." 

XII.— 1.    "Wherefore   let   us   also, 
(having  so  great  a  cloud  of  witnesses 


HEBREWS. 


477 


and  let  us  run  with  patience  the 
race  that  is  set  before  us, 

2  Looking  unto  Jesus  the  au- 
thor and  finisher  of  our  faith  ;*who 
for  the  joy  that  was  set  before  him 
endured  the  cross,  despising  the 
shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God. 

3  For  consider  him  that  endur- 
ed such  contradiction  of  sinners 
against  himself,  lest  ye  be  wearied 
and  faint  in  your  minds. 

4  Ye  have  not  yet  resisted  unto 
blood,  striving  against  sin. 

5  And  ye  have  forgotten  the 
exhortation  which  speaketh  unto 
you  as  unto  children,  My  son,  | 
despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art 
rebuked  of  him : 

6  For  whom  the  Lord  loveth 
he  chasteneth,  and  scourgeth  every 
son  whom  he  receiveth. 

7  If  ye  endure  chastening,  God 
dealeth  with  you  as  with  sons ;  for 
what  son  is  he  whom  the  father 
chasteneth  not  ? 

8  But  if  ye  be  without  chas- 
tisement, whereof  all  are  ♦parta- 
kers, then  are  ye  bastards,  and  not 
sons. 

9  Furthermore,  we  have  had 
fathers  of  our  flesh  which  correct- 
ed «s,  and  we  gave  them  rever- 
ence :  shall  we  not  much  rather 
be  in  subjection  unto  the  Father 
of  spirits,  and  live  ? 

around  us)  laying  aside  every  weight  and 
the  very  ready  sin,  run  with  patience." 
The  "also"  refers  to  the  running  and 

not   to   the    being  encompassed. 2. 

Jesus  himself  was  an  example  of  faith  in 

future  joys. 5,  6.  Prov.  iii.  11,  12. 

8.    Whereof  all  true  children   are 

partakers. 9.  And  live,  i.  e.,  "and 

thus  enjoy  a  true  life." 12.    Isaiah 


10  For  they  verily  for  a  few 
days  chastened  us  after  their  own 
pleasure ;  but  he  for  our  profit, 
that  ice  might  be  partakers  of  his 
holiness. 

11  Now  no  chastening  for  the 
present  seemeth  to  be  joyous,  but 
grievous :  nevertheless,  afterward 
it  yieldeth  the  peaceable  fruit  of 
righteousness  unto  them  which  are 
exercised  thereby. 

12  Wherefore  lift  up  the  hands 
which  hang  down,  and  the  feeble 
knees ; 

13  And  make  straight  paths  for 
your  feet,  lest  that  which  is  lame 
be  turned  out  of  the  way  ;  but  let 
it  rather  be  healed. 

14  Follow  peace  with  all  men, 
and  holiness,  without  which  no 
man  shall  see  the  Lord  : 

15  Looking  diligently  lest  any 
man  fail  of  the  grace  of  God ;  Test 
any  root  of  bitterness  springing  up 
trouble  you,  and  thereby  many  be 
defiled ; 

16  Lest  there  be  any  fornicator, 
or  profane  person,  as  Esau,  who  for 
one  morsel  of  meat  sold  his  birth- 
right. 

17  For  ye  know  how  that  after- 
ward, when  he  would  have  inher- 
ited the  blessing,  he  was  rejected : 
for  he  found  no  place  of  repent- 
ance, though  he  sought  it  careful- 
ly with  tears. 

18  For  ye  are  not  come  unto 

xxxv.  3. 13.    Prov.  iv.  26,  27. 


15.  Deut.  xxix.  18.  Apostasy  is  refer- 
red to. 16.  Esau  sold  spiritual  priv- 
ileges for  sensual  gratification.     So  act 

the  fornicator  and  profane  person. 

17.  For  he  found  noplace  of  repent- 
ance in  his  father  Isaac. 18.  Tlie 

mount  that  might  be  to.uched,  i.  e.,  the 
tangible  mountain.    Not  "the  mountain 


478 


HEBREWS. 


the  mount  that  might  be  touched, 
and  that  burned  with  fire,  nor  unto 
blackness,  and  darkness,  and  tem- 
pest, 

19  And  the  sound  of  a  trumpet, 
and  the  voice  of  words ;  which  voice 
they  that  heard  entreated  that  the 
word  should  not  be  spoken  to  them 
any  more : 

20  (For  they  could  not  endure 
that  which  was  commanded,  And 
if  -so  much  as  a  beast .  touch  the 
mountain,  it  shall  be  stoned,  or 
thrust  through  with  a  dart : 

21  And  so  terrible  was  the 
sight,  that  Moses  said,  I  exceed- 
ingly  fear  and  quake  :) 

22  But  ye  are  come  unto  mount 
Sion,  and  unto  the  city  of  the  liv- 
ing God,  the  heavenly  Jerusalem, 
and  to  an  innumerable  company  of 
angels, 

23  To  the  general  assembly  and 
church  of  the  firstborn,  which  are 
written  in  heaven,  and  to  God  the 
Judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect, 

24  And  to  Jesus  the  mediator 
of  the  new  covenant,  and  to  the 
blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel. 

25  See  that  ye  refuse  not  him 
that  speaketh :  for  if  they  escaped 
not  who  refused  him  that  spake  on 

that  it  was  permitted  the  Israelites  to 
touch,"  but  "  the  mountain  which  was 
material  and  not  spiritual." 20.  Ex- 
odus xix.  13. 21.     This  declaration 

of  Moses  is  not  found  in  the  Old  Testa- 
ment.    It  was,  perhaps,  a  tradition,  and 

a  true  one,  that  he  used  these  words. 

24.  That  of  Abel.     Gen.  iv.  10. 25. 

Him   that   spake.       Rather   "  him   that 

made  known  God's  will." 26.    Hag. 

ii.    6. 27.     lliose    things    that   are 

shaken,  i.  e.,  the  Judaic  ceremonies  and 
rites. — The  argument  of  this  chapter  is 


earth,  much  more  shall  not  we  es- 
cape, if  we  turn  away  from  him 
that  speaketh  from  heaven  : 

26  Whose  voice  then  shook  the 
earth :  but  now  he  hath  promised, 
saying,  Yet  once  more  I  shake  not 
the  earth  only,  but  also  heaven. 

27  And  this  word,  Yet  once 
more,  signifieth  the  removing  of 
those  things  that  are  shaken,  as  of 
things  that  are  made,  that  those 
things  which  cannot  be  shaken 
may  remain. 

28  Wherefore  we  receiving  a 
kingdom  which  cannot  be  moved, 
let  us  have  grace,  whereby  we 
may  serve  -God  acceptably  with 
reverence  and  godly  fear : 

29  For  our  God  is  a  consum- 
ing fire. 

CHAPTER  XIII. 

LET  brotherly  love  continue. 
2  Be  not  forgetful  to  enter- 
tain strangers  :   for  thereby  some 
have  entertained  angels  unawares. 

3  Remember  them  that  are  in 
bonds,  as  bound  with  them  ;  and 
them  which  suffer  adversity,  as  be- 
ing yourselves  also  in  the  body. 

4  Marriage  is  honourable  in  all, 
and  the  bed  undefiled  :  but  whore- 
mongers and  adulterers  God  will 
judge.        

thus:  "So  let  us  be  encouraged  in  our 
Christian  course  by  these  examples  and 
witnesses,  and  by  the  example  of  Christ 
himself,  remembering  that,  as  God's  dear 
children,  we  must  suffer  chastisement, 
which  shall  have  a  happy  result.  For 
we  are  no  longer  under  the  law  but  un- 
der the  gospel,  which,  with  greater  priv- 
ileges, also  imposes  greater  responsi- 
bilities." 

XIII.— 4.  I  read  with  Scholefield, 
"  Let  marriage  be  honoured  with  all  and 
the  bed  be  undefiled." 5.  Conversa- 


HEBREWS 


479 


5  Let  your  conversation  he  with- 
out covetousness ;  and  he  content 
with  such  thiags  as  ye  have  :  for 
he  hath  said,  I  will  never  leave 
thee,  nor  forsake  thee. 

6  So  that  we  may  boldly  say, 
The  Lord  is  my  helper,  and  I  wiil 
not  fear  what  man  shall  do  unto 
me. 

7  Remember  them  which  have 
the  rule  over  you,  who  have  spoken 
unto  you  the  word  of  God :  whose 
faith  follow,  considering  the  end 
of  their  conversation. 

8  Jesus  Christ  the  same  yes- 
terday, and  to  day,  and  for  ever. 

9  Be  not  carried  about  with 
divers  and  strange  doctrines  :  for 
it  is  a  good  thing  that  the  heart 
be  established  with  grace ;  not 
with  meats,  which  have  not  prof- 
ited them  that  have  been  occupied 
therein. 

10  We  have  an  altar,  whereof 
they  have  no  right  to  eat  which 
serve  the  tabernacle. 

11  For  the  bodies  of  those 
beasts,  whose  blood  is  brought 
into  the  sanctuary  by  the  high 
priest  for  sin,  are  burned  without 
the  camp. 

12  Wherefore  Jesus  also,  that 
he  might  sanctify  the  people  with 

Hon.     Better  "  life."    Josh.  i.  5. 6. 

Ps.  cxviii.  6. 7.    The  end  of  their 

conversation.    Rather  u  the  issue  of  their 

life." 8.  "  Jesus  Christ  is  the  same 

yesterday  and  to-day  and  forever ;  there- 
fore be  not  carried  about,  &c." 10- 

14.  "  We  have  an  altar  on  which  Christ 
is  the  sacrifice,  whereof  they  who  cling 
to  the  Jewish  ritual  cannot  eat,  because 
the  bodies  of  the  beasts,  whose  blood 
was  carried  into  the  holy  of  holies  by  the 
high  priest  on  the  day  of  atonement, 
(which  bodies  represented  Christ,)  were 
carried  out  and  burnt  without  the  camp 


his  own  blood,  suffered  without 
the  gate. 

13  Let  us  go  forth  therefore 
unto  him  without  the  camp,  bear- 
ing his  reproach. 

14  For  here  have  we  no  con- 
tinuing city,  but  we  seek  one  to 
come. 

15  By  him  therefore  let  us  offer 
the  sacrifice  of  praise  to  God  con- 
tinually, that  is,  the  fruit  of  our 
lips,  giving  thanks  to  his  name. 

16  But  to  do  good  and  to  com- 
municate forget  not :  for  with  such 
sacrifices  God  is  well  pleased. 

17  Obey  them  that  have  the 
rule  over  you,  and  submit  your- 
selves :  for  they  watch  for  your 
souls,  as  they  that  must  give  ac- 
count, that  they  may  do  it  with 
joy,  and  not  with  grief:  for  that 
is  unprofitable  for  you. 

18  Pray  for  us :  for  we  trust 
we  have  a  good  conscience,  in  all 
things  willing  to  live  honestly. 

19  But  I  beseech  you  the  rather 
to  do  this,  that  I  may  be  restored 
to  you  the  sooner. 

20  Now  the  God  of  peace,  that 
brought  again  from  the  dead  our 
Lord  Jesus,  that  great  Shepherd 
of  the  sheep,  through  the  blood  of 

:  the  everlasting  covenant, 

:  as  unclean  to  a  Jew.  Yet  those  are  the 
victims  on  our  altar,  to  wit,  the  rejected 
Christ,  whom  it  is  wrong  to  feed  on  as 
lone:  as  one  remains  in  Judaism  accord- 

j  ing  to  the  ritual  law.  Let  us  then  go 
out  of  the  camp  or  city  to  this  despised 

|  body,  even  Jesus,  for  we  have  no  fixed 

camp  or  city  here." 15.    The  fruit 

of  our  lips,  giving  thanks.    Rather,  "  the 

fruit  of  lips  which  give  thanks." 17. 

For  they  watch . . .  give  account.     This  is 

parenthetic. The    argument    of    this 

chapter  is  thus:   "Act  with  love,  court- 

|  esy,  sympathy,  purity,  contentment  and 


480 


JAMES. 


21  Make  you  perfect  in  every 
good  work  to  do  his  will,  working 
in  you  that  which  is  well  pleas- 
ing in  his  sight,  through  Jesus 
Christ ;  to  whom  be  glory  for  ever 
and  ever.    Amen. 

22  And  I  beseech  you,  breth- 
ren, suffer  the  word  of  exhorta- 
tion :  for  I  have  written  a  letter 
unto  you  in  few  words. 


23  Know  ye  that  our  brother 
Timothy  is  set  at  liberty;  with 
whom,  if  he  come  shortly,  I  will 
see  you. 

24  Salute  all  them  that  have 
the  rule  over  you,  and  all  the 
saints.    They  of  Italy  salute  you. 

25  Grace  be  with  you  all.  Amen. 

^[  Written  to  the  Hebrews  from  Italy 
by  Timothy. 


♦»• 


THE    GENEKAL   EPISTLE    OF 


JAMES. 


CHAPTER  I. 

JAMES,  a  servant  of  God  and 
of  the  Lord  Jesus  Christ,  to 
the  twelve  tribes  which  are  scat- 
tered abroad,  greeting. 

2  My  brethren,  count  it  all  joy 
when  ye  fall  into  divers  tempta- 
tions ; 

3  Knowing  this,  that  the  trying 
of  your  faith  worketh  patience. 

4  But  let  patience  have  her  per- 
fect work,  that  ye  may  be  perfect 
and  entire,  wanting  nothing. 

5  If  any  of  you  lack  wisdom, 

regard  for  your  superiors.  Be  not  dis- 
turbed by  ritualists,  for  Christ  is  our 
only  sacrificial  victim,  of  whom  ritualists 
cannot  partake.  Only  act  with  Chris- 
tian love  and  propriety." 

This  Epistle  was  written  by  James  the 
less  (Mark  xv.  40),  who  was  prominent 
among  the  apostles,  and  who  was  cousin 
to  our  Lord  (by  the  flesh),  probably 
about  the  year  60.  It  is  directed  to  the 
Jewish  Christians  outside  of  Judea  (Hel- 
lenists), and  urges  them  to  avoid  impa- 


let  him  ask  of  God,  that  giveth  to 
all  men  liberally,  and  upbraideth 
not ;   and  it  shall  be  given  him. 

6  But  let  him  ask  in  faith,  no- 
thing wavering  :  for  he  that  wa- 
vereth  is  like  a  wave  of  the  sea 
driven  with  the  wind  and  tossed. 

7  For  let  not  that  man  think 
that  he  shall  receive  any  thing  of 
the  Lord. 

8  A  doubleminded  man  is  un- 
stable in  all  his  wavs. 

9  Let  the  brother  of  low  degree 
rejoice  in  that  he  is  exalted : 

tience,  partiality,  evil-speaking,  strife, 
and  worldly  conduct. 

I. — 1.  To  the  twelve  tribes  of  Israel- 
ites which  are  scattered  abroad  in  all 
parts  of  the  Koman  empire,  i.  e.,  the 
Christians  of  these  twelve  tribes.  Comp. 

chap.  ii.  1.     Also  see  1  Pet.  i.  1. 6. 

There  is  in  our  English  version  here  a 
paronomasia  which  does  not  exist  in  the 
Greek.  The  part  referred  to  should 
read,  "  nothing  doubting.  For  he  that 
doubteth  is  like  a  wave  of  the  sea." 
Tossed,   or  "  blown  about." 8.    A 


JAMES. 


481 


10  "But  the  rich,  in  that  he  is 
made  low :  because  as  the  flower 
of  the  grass  he  shall  pass  away. 

11  For  the  sun  is  no  sooner 
risen  with  a  burning  heat,  but  it 
with  ere th  the  grass,  and  the  flow- 
er thereof  falleth,  and  the  grace 
of  the  fashion  of  it  perisheth  :  so 
also  shall  the  rich  man  fade  away 
in  his  ways. 

12  Blessed  is  the  man  that  en- 
dureth  temptation :  for  when  he  is 
tried,  he  shall  receive  the  crown  of 
life,  which  the  Lord  hath  promis- 
ed to  them  that  love  him. 

13  Let  no  man  say  when  he  is 
tempted,  I  am  tempted  of  God : 
for  God  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man : 

14  But  every  man  is  tempted, 
when  he  is  drawn  away  of  his  own 
lust,  and  enticed. 

15  Then  when  lust  hath  con- 
ceived, it  bringeth  forth  sin  ;  and 
sin,  when  it  is  finished,  bringeth 
forth  death. 

16  Do  not  err,  my  beloved 
brethren. 

17  Every  good  gift  and  every 
perfect  gift  is  from  above,  and 
cometh  down  from  the  Father  of 
lights,  with  whom  is  no  variable- 
ness, neither  shadow  of  turning. 

18  Of  his  own  will  begat  he  us 
with  the  word  of  truth,  that  we 
should  be  a  kind  of  firstfruits  of 
his  creatures. 


wavering 


doubleminded   man,    i.  e.,    a 

man. 11.   Tlie  grace  of  the  fashion 

of  it.     Lit.  "the  beauty  of  its  counten- 
ance."  13.  Evil  has  no  power  over 

God,  and  no  alliance  with  him. 18. 

We  Christians  should  be  a  hind  of  first- 
fruits  (i.  e.,  a  dedicated  part). 25. 

LooTceth  into.     The  word  denotes  care- 
ful looking,  as  of  one  stooping  to  look. 
21 


19  Wherefore,  my  beloved 
brethren,  let  every  man  be  swift 
to  hear,  slow  to  speak,  slow  to 
wrath : 

20  For  the  wrath  of  man  work- 
eth  not  the  righteousness  of  God. 

21  Wherefore  lay  apart  all  fil- 
thiness  and  superfluity  of  naught- 
iness, and  receive  with  meekness 
the  engrafted  word,  which  is  able 
to  save  your  souls. 

22  But  be  ye  doers  of  the  word, 
and  not  hearers  only,  deceiving 
your  own  selves. 

23  For  if  any  be  a  hearer  of 
the  word,  and  not  a  doer,  he  is 
like  unto  a  man  beholding  his 
natural  face  in  a  glass  : 

24  For  he  beholdeth  himself, 
and  goeth  his  way,  and  straight- 
way forgetteth  what  manner  of 
man  he  was. 

25  But  whoso  looketh  into  the 
perfect  law  of  liberty,  and  continu- 
eth  therein,  he  being  not  a  forget- 
ful hearer,  but  a  doer  of  the  work, 
this  man  shall  be  blessed  in  his 
deed. 

26  If  any  man  among  you  seem 
to  be  relisrious,  and  bridleth  not 
his  tongue,  but  deceiveth  his  own 
heart,  this  man's  religion  is  vain. 

27  Pure  religion  and  undefiled 
before  God  and  the  Father  is  this, 
To  visit  the  fatherless  and  widows 
in  their  affliction,  and  to  keep  him- 
self unspotted  from  the  world. 

"  The  perfect  law,  namely,  that  of  liberty 
and  not  of  bondage,  as  was  the  Mosaic 

law." 27.   Himself ,  ov  "one's  self." 

— The  argument  of  this  chapter  is  thus : 
"Be  patient  under  trials  and  confident 
in  faith  and  prayer,  remembering  the 
shortness  of  this  life.  Resist  tempta- 
tion, which  is  never  from  God,  for  only 
good  is  from  him.      Obey  his  word, 


482 


JAMES. 


CHAPTER  II. 

MY  brethren,  have  not  the  faith 
of  our  Lord  Jesus  Christ,  the 
Lord  of  glory,  with  respect  of  per- 
sons. 

2  For  if  there  come  unto  your 
assembly  a  man  with  a  gold  ring, 
in  goodly  apparel,  and  there  come 
in  also  a  poor  man  in  vile  raiment ; 

3  And  ye  have  respect  to  him 
that  weareth  the  gay  clothing,  and 
say  unto  him,  Sit  thou  here  in  a 
good  place ;  and  say  to  the  poor, 
Stand  thou  there,  or  sit  here  un- 
der my  footstool : 

4  Are  ye  not  then  partial  in 
yourselves,  and  are  become  judges 
of  evil  thoughts  ? 

5  Hearken,  my  beloved  breth- 
ren, Hath  not  God  chosen  the 
poor  of  this  world  rich  in  faith, 
and  heir's  of  the  kingdom  which 
he  hath  promised  to  them  that 
love  him  ? 

6  But  ye  have  despised  the 
poor.  Do  not  rich  men  oppress 
you,  and  draw  you  before  the  judg- 
ment seats  ? 

7  Do  not  they  blaspheme  that 
worthy  name  by  the  which  ye  are 
called  ? 

8  If  ye  fulfil  the  royal  law  ac- 
cording to  the  Scripture,  Thou 
shalt  love  thy  neighbour  as  thyself, 
ye  do  well : 


and  show  true  religion  by  a  consistent 
life." 

II. — 1.    With  respect  of  persons.    See 

Acts  x.  34. 2.    In  goodly   apparel. 

Rather   "in  gay  clothing."     The  same 
words  as  are  in  the  next  verse.      Vile 

raiment.     Rather  "  soiled  clothing." 

4.  Of  evil  thoughts,  ov  "with  evil  con- 
siderations."  6.    "Do   not  the  rich 

men  (for  whom  you  show  this  partiality) 
oppress  you,  and  are  they  not  the  very 


9  But  if  ye  have  respect  to  per- 
sons, ye  commit  sin,  and  are  con- 
vinced of  the  law  as  transgressors. 

10  For  whosoever  shall  keep 
the  whole  law,  and  yet  offend  in 
one  point,  he  is  guilty  of  all. 

11  For  he  that  said,  Do  not 
commit  adultery,  said  also,  Do  not 
kill.  Now  if  thou  commit  no 
adultery,  yet  if  thou  kill,  thou  art 
become  a  transgressor  of  the  law. 

12  So  speak  ye,  and  so  do,  as 
they  that  shall  be  judged  by  the 
law  of  liberty. 

13  For  he  shall  have  judgment 
without  mercy,  that  hath  shewed 
no  mercy ;  and  mercy  rejoiceth 
against  judgment. 

14  What  doth  it  profit,  my 
brethren,  though  a  man  say  he 
hath  faith,  and  have  not  works  ? 
can  faith  save  him  ? 

15  If  a  brother  or  sister  be 
naked,  and  destitute  of  daily  food, 

16  And  one  of  you  say  unto 
them,  Depart  in  peace,  be  ye 
warmed  and  filled  ;  notwithstand- 
ing ye  give  them  not  those  things 
which  are  needful  to  the  body ; 
what  doth  it  profit  ? 

17  Even  so  faith,  if  it  hath  not 
works,  is  dead,  being  alone. 

18  Yea,  a  man  may  say,  Thou 
hast  faith,  and  I  have  works : 
shew   me  thy  faith  without   thy 

men  who  draw  you  before  the  judgment 

seats?" 7.    "Are  they  not  the  very 

men  who  blaspheme  that  worthy  name 
by  the  which  ye  are  called?"  i.  e.,  the 

name  of  Christ. 8.  Lev.  xix.  18. 

9.  See  ver.  1.     Convinced  of  the  law  as 

above  quoted. 10.  Guilty  of  all,  i.  e., 

liable   to   the   punishment  for  all.     See 

Matt.  xxvi.  G6. 11.  Exod.  xx.  13, 14. 

12.  Law  of  liberty  =  the  gospel. 

See  chap.  i.  26.    You  will  be  judged, 


JAMES. 


483 


works,  and  I  will  shew  thee  my 
faith  "by  my  works. 

19  Thou  believest  that  there  is 
one  God ;  thou  doest  well :  the 
devils  also  believe,  and  tremble. 

20  But  wilt  thou  know,  O  vain 
man,  that  faith  without  works  is 
dead? 

21  Was  not  Abraham  our  fath- 
er justified  by  works,  when  he  had 
offered  Isaac  his  son  upon  the  al- 
tar? 

22  Seest  thou  how  faith 
wrought  with  his  works,  and  by 
works  was  faith  made  perfect  ? 

23  And  the  Scripture  was  ful- 
filled which  saith,  Abraham  be- 
lieved God,  and  it  was  imputed 
unto  him  for  righteousness  :  and 
he  was  called  the  friend  of  God. 

24  Ye  see  then  how  that  by 
works  a  man  is  justified,  and  not 
by  faith  only. 

25  Likewise  also  was  not  Rahab 
the  harlot  justified  by  works,  when 
she  had  received  the  messengers, 
and  had  sent  them  out  another 
way? 

26  For  as  the  body  without  the 
spirit  is  dead,  so  faith  without 
works  is  dead  also. 

even  though  the  law  is  a  law  of  liberty. 
13.  Mercy  rejoiceth  against  judg- 
ment, i.  e.,  mercy  and  judgment  are  op- 
posed to  one  another,  and  so  the  unmer- 
ciful  maa   takes    side   with  judgment, 

which  he  shall  experience. 19.  "  Thou 

believest   that    God   is    one." 21. 

When  he  had  offered.  Rather  "  in  offer- 
ing."  -23.  Gen.  xv.  6. 25.  When 

she  had  received.  Rather  "  in  receiving." 
— The  argument  of  this  chapter  is  thus : 
"Show  no  partiality  for  the  rich  and 
great,  but  keep  the  law  of  love,  showing 
your  faith  to  be  true  by  its  legitimate 
works." 
III. — 1.  Masters.  Rather  "teachers." 


CHAPTER  III. 

MY  brethren,  be  not  many  mas- 
ters, knowing  that  we  shall 
receive  the  greater  condemnation. 

2  For  in  many  things  we  offend 
all.  If  any  man  offend  not  in 
word,  the  same  is  a  perfect  man, 
and  able  also  to  bridle  the  whole 
body." 

3  Behold,  we  put  bits  in  the 
horses'  mouths,  that  they  may 
obey  us ;  and  we  turn  about  their 
whole  body. 

4  Behold  also  the  ships,  which 
though  they  he  so  great,  and  are 
driven  of  fierce  winds,  yet  are  they 
turned  about  with  a  very  small 
helm,  whithersoever  the  governor 
listeth. 

5  Even  So  the  tongue  is  a  little 
member,  and  boasteth  great  things. 
Behold,  how  great  a  matter  a  lit- 
tle fire  kindleth ! 

6  And  the  tongue  is  a  fire,  a 
world  of  iniquity  :  so  is  the  tongue 
among  our  members,  that  it  de- 
fileth  the  whole  body,  and  setteth 
on  fire  the  course  of  nature  ;  and 
it  is  set  on  fire  of  hell. 

7  For  every  kind  of  beasts,  and 
of  birds,  and  of  serpents,  and  of 

We  shall  receive  the  greater  condemna- 
tion if  we  teach  error,  as  well  as  act  in 

error. 2.  For,  as  to   the  latter,  in 

many  things  ice  offend  all.    Offend.    Or 

"stumble." 3.  "We  put  the  horses' 

bits  into  their  mouths." 4.  The  gov- 
ernor.    Lit.  "the   impulse  of  the  one 

guiding." 5.   Boasteth  great   things. 

The  idea  of  accomplishing  great  things 
is  involved.  How  great  a  matter.  Ra- 
ther, "  how  large    a   forest,"  or   "  how 

much  wood." 6.   "  And  the  tongue 

is  fire  ;  as  the  world  of  iniquity  (as  re- 
presentative of  the  wicked  world)  the 
tongue  is  among  our  members,  which 
dehleth  the  whole  body  and  setteth  on 


484 


JAMES. 


things  in  the  sea,  is  tamed,  and 
hath  been  tamed  of  mankind  : 

8  But  the  tongue  can  no  man 
tame;  it  is  an  unruly  evil,  full  of 
deadly  poison. 

9  Therewith  bless  we  God,  even 
the  Father ;  and  therewith  curse 
we  men,  which  are  made  after  the 
similitude  of  God. 

10  Out  of  the  same  mouth  pro- 
ceeded blessing  and  cursing.  My 
brethren,  these  things  ought  not 
so  to  be. 

11  Doth  a  fountain  send  forth 
at  the  same  place  sweet  water  and 
bitter  ? 

12  Can  the  fig  tree,  my  breth- 
ren, bear  olive  berries  ?  either  a 
vine,  figs  ?  so  can  no  fountain  both 
yield  salt  water  and  fresh. 

13  Who  is  a  wise  man  and  en- 
dued with  knowledge  among  you  ? 
let  him  shew  out  of  a  good  con- 
versation his  works  with  meekness 
of  wisdom. 

14  But  if  ye  have  bitter  envy- 
ing and  strife  in  your  hearts,  glory 
not,  and  lie  not  against  the  truth. 

15  This  wisdom  descendeth  not 
from  above,  but  is  earthly,  sensual, 
devilish. 

16  For  where  envying  and 
strife  is,  there  is  confusion  and 
every  evil  work. 

fire  the  circuit  of  creation  (the  whole 
created  universe),  and  is  set  on  fire  by 
hell." 9.  God,  even  the  Father.  Ra- 
ther  "the   God  and    Father." 13. 

Conversation,  or  "  life."  Meekness  of 
wisdom,    i.  e.,    "  a  meekness   consonant 

with  wisdom." 14.  "Do   not   glory 

and   lie   against  the  truth." 18.  Of 

them  that  make  peace.  Rather  "  to  them 
•  that  make  peace." — The  argument  of 
this  chapter  is  thus :  "  Guard  the  tongue, 
which,  though  a  small  member,  does 
great  harm,  and  let  no  inconsistent  word 


17  But  the  wisdom  that  is  from 
above  is  first  pure,  then  peaceable, 
gentle,  and  easy  to  be  entreated, 
full  of  mercy  and  good  fruits, 
without  partiality,  and  without 
hypocrisy, 

18  And  the  fruit  of  righteous- 
ness is  sown  in  peace  of  them  that 
make  peace. 

CHAPTER  IV. 

FROM  whence  come  'wars  and 
fightings  among  you  ?  come 
they  not  hence,  even  of  your  lusts 
that  war  in  your  members  ? 

2  Ye  lust,  and  have  not:  ye 
kill,  and  desire  to  have,  and  can- 
not obtain  :  ye  fight  and  war,  yet 
ye  have  not,  because  ye  ask  not. 

8  Ye  ask,  and  receive  not,  be- 
cause ye  ask  amiss,  that  ye  may 
consume  it  upon  your  lusts. 

4  Ye  adulterers  and  adulter- 
esses, know  ye  not  that  the  friend- 
ship of  the  world  is  enmity  with 
God  ?  whosoever  therefore  will  be 
a  friend  of  the  world  is  the  enemy 
of  God. 

5  Do  ye  think  that  the  Scrip- 
ture saith  in  vain,  The  spirit  that 
dwelleth  in  us  lusteth  to  envy  ? 

6  But  he  giveth  more  grace. 
Wherefore  he  saith,  God  resisteth 

proceed  out  of  your  mouths,  remember- 
ing that  bitter  words  show  a  heart  which 
does  not  hold  the  pure  wisdom  of  heaven, 
for  that  wisdom  is  full  of  peace." 

IV. — 1.   Lusts,  or  "  pleasures." 2. 

Ye  lust,  or  "  desire."  Desire  to  have, 
or  "  envy." 3.  Amiss,  or  "  wicked- 
ly."    Lusts,    or    "pleasures." 5.    I 

read  with  Prof.  Scholefield,  "  Do  ye  think 
that  the  Scripture  speaketh  in  vain  (on 
this  subject  of  the  world's  hatred  to 
God)?  Doth  the  Spirit  that  dwelleth 
within  us  lust  to  envy  (such  as  abounds 


JAMES. 


485 


the  proud,  but  giveth  grace  unto 
the  humble. 

7  Submit  yourselves  therefore 
to  God.  Resist  the  devil,  and  he 
will  flee  from  you. 

8  Draw  nigh  to  God,  and  he 
will  draw  nigh  to  you.  Cleanse 
your  hands,  ye  sinners ;  and  puri- 
fy your  hearts,  ye  doublemind- 
ed. 

9  Be  afflicted,  and  mourn,  and 
weep :  let  your  laughter  be  turned 
to  mourning,  and  your  joy  to 
heaviness. 

10  Humble  yourselves  in  the 
sight  of  the  Lord,  and  he  shall  lift 
you  up. 

11  Speak  not  evil  one  of  anoth- 
er, brethren.  He  that  speaketh 
evil  of  his  brother,  and  judgeth  his 
brother,  speaketh  evil  of  the  law, 
and  judgeth  the  law :  but  if  thou 
judge  the  law,  thou  art  not  a  doer 
of  the  law,  but  a  judge. 

12  There  is  one  lawgiver,  who 
is  able  to  save  and  to  destroy : 
who  art  thou  that  judgest  an- 
other? 

13  Go  to  now,  ye  that  say,  To 
day  or  to  morrow  we  will  go  into 
such  a  city,  and  continue  there  a 
year,  and  buy  and  sell,  and  get 
gain  : 

14  Whereas  ye  know  not  what 
shall  be  on  the  morrow.  For  what 
is  your  life  ?     It  is  even  a  vapour, 

in  worldly  people)  ?  " 6.  But  he  (the 

Spirit)  giveth  more  grace  than  to  allow 
such  conduct,  wherefore  he  (the  Spirit) 
saith,  &c.  Prov.  iii.  34. 8.  Double- 
minded,  or  "  wavering,"  as  in  chap.  i.  8. 

13.  Buy  and  sell.     One   word   in 

Greek,  "  traffic." 17.  Therefore.  Bet- 
ter "  now." — The  argument  of  this  chap- 
ter is  thus:  "All  strife  is  opposed  to 


that   appeareth  for  a  little  time, 
and  then  vanish eth  away. 

15  For  that  ye  ought  to  say,  If 
the  Lord  will,  we  shall  live,  and 
do  this,  or  that. 

16  But  now  ye  rejoice  in  your 
boastings ;  all  such  rejoicing  is 
evil. 

17  Therefore  to  him  that  know- 
eth  to  do  good,  and  doeth  it  not, 
to  him  it  is  sin. 

CHAPTER  V. 

GO  to  now,  ye  rich  men,  weep 
and   howl  for  your  miseries 
that  shall  come  upon  you. 

2  Your  riches  are  corrupted, 
and  your  garments  are  motheaten. 

3  Your  gold  and  silver  is  can- 
kered ;  and  the  rust  of  them  shall 
be  a  witness  against  you,  and  shall 
eat  your  flesh  as  it  were  fire.  Ye 
have  heaped  treasure  together  for 
the  last  days. 

4  Behold,  the  hire  of  the  la- 
bourers who  have  reaped  down 
your  fields,  which  is  of  you  kept 
back  by  fraud,  crieth :  and  the 
cries  of  them  which  have  reaped 
are  entered  into  the  ears  of  the 
Lord  of  Sabaoth. 

5  Ye  have  lived  in  pleasure  on 
the  earth,  and  been  wanton ;  ye 
have  nourished  your  hearts,  as  in 
a  day  of  slaughter. 

6  Ye  have  condemned  and  kill- 


God.  Humble  yourselves  for  your  world- 
ly conduct,  cease  your  evil-speaking  and 
youj  worldly  confidence,  for  you  know 
that  this  is  all  wrong." 

V. — 1.  Go  to  now,  or  "  come   now.* 
3.     Cankered.       Rather   "  rusted." 


Ye  have  heaped  treasure  together  for  the 

last  days.     Ironical. 4.  Lord  of  Sab' 

aoth,  i.  e.,  Lord  of  Hosts.  Sabaoth  is  the 


486 


JAMES. 


ed  the  just ;  and  he  doth  not  resist 
you. 

7  Be  patient  therefore,  breth- 
ren, unto  the  comiDg  of  the  Lord. 
Behold,  the  husbandman  waiteth 
for  the  precious  fruit  of  the  earth, 
and  hath  long  patience  for  it,  un- 
til he  receive  the  early  and  latter 
rain. 

8  Be  ye  also  patient ;  stablish 
your  hearts  :  for  the  coming  of 
the  Lord  draweth  nigh. 

9  Grudge  not  one  against  an- 
other, brethren,  lest  ye  be  con- 
demned :  behold,  the  judge  stand- 
eth  before  the  door. 

10  Take,  my  brethren,  the  pro- 
phets, who  have  spoken  in  the  name 
of  the  Lord,  for  an  example  of  suf- 
fering affliction,  and  of  patience. 

11  Behold,  we  count  them  hap- 
py which  endure.  Ye  have  heard 
of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord ;  that 
the  Lord  is  very  pitiful,  and  of 
tender  mercy. 

12  But  above  all  things,  my 
brethren,  swear  not,  neither  by 
heaven,  neither  by  the  earth,  nei- 
ther by  any  other  oath  :  but  let 
your  yea  be  yea ;  and  your  nay, 
nay ;  lest  ye  fall  into  condemna- 
tion. 

13  Is  any  among  you  afflicted  ? 

-7.  Tlie 


Hebrew.     See  Rom.  ix.  29.- 

early  and  latter  rain,  i.  e.,  the  rain  at 

sowing  and  growing. 15.  If  he  have 

committed  sins,  and  by  these  has  been 
brought  to  his  sickness.  Comp.  1  Cor. 
xi.  30. 16.  Effectual.  Rather  "en- 
ergetic."  17.    1  Kings   xvii.  1    and 

xviii.  1. 20.    The    sinner.      Rather 

"  a  sinner."  Shall  hide  a  multitude 
of  sins  in  the  man  saved,  by  preventing 


let  him  pray.  Is  any  merry  ?  let 
him  siug  psalms. 

14  Is  any  sick  among  you  ?  let 
him  call  for  the  elders  of  the 
church ;  and  let  them  pray  over 
him,  anointing  him  with  oil  in  the 
name  of  the  Lord  : 

15  And  the  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall 
raise  him  up  ;  and  if  he  have  com- 
mitted sins,  they  shall  be  forgiven 
him. 

16  Confess  your  faults  one  to 
another,  and  pray  one  for  another, 
that  ye  may  be  healed.  The  ef- 
fectual fervent  prayer  of  a  right- 
eous man  availeth  much. 

17  Elias  was  a  man  subject  to 
like  passions  as  we  are,  and  he 
prayed  earnestly  that  it  might  not 
rain  :  and  it  rained  not  on  the 
earth  by  the  space  of  three  years 
and  six  months. 

18  And  he  prayed  again,  and 
the  heaven  gave  rain,  and  the 
earth  brought  forth  her  fruit. 

19  Brethren,  if  any  of  you  do 
err  from  the  truth,  and  one  con- 
vert him ; 

20  Let  him  know,  that  he  which 
converteth  the  sinner  from  the  er- 
ror of  his  way  shall  save  a  soul  from 
death,  and  shall  hide  a  multitude 
of  sins. 

their  growth  and  maturity.  See  Prov. 
x.  1 2,  where  the  antithesis  shows  us  the 
meaning. — The  argument  of  this  chapter 
is  thus:  "Ye  cruel  rich  men  shall  suf- 
fer your  just  reward.  Brethren,  be  ye 
patient  under  their  cruel  inflictions. 
Avoid  impatience  even  in  language.  Let 
your  emotions  go  forth  in  a  religious 
direction.  Remember  the  power  of 
prayer,  and  seek  the  salvation  of  souls." 


THE    FIRST    EPISTLE    GENERAL    OF 

PE  TE  E. 


CHAPTER  I. 

PETER,  an  apostle  of  Jesus 
Christ,  to  the  strangers  scat- 
tered throughout  Pontus,  Galatia, 
Cappadocia,  Asia,  and  Bithynia, 

2  Elect  according  to  the  fore- 
knflwledsre  of  God  the  Father, 
through  sanctification  of  the  Spir- 
it, unto  obedience  and  sprinkling 
of  the  blood  of  Jesus  Christ : 
Grace  unto  you,  and  peace,  be 
multiplied. 

3  Blessed  he  the  God  and  Fa- 
ther of  our  Lord  Jesus  Christ, 
which  according  to  his  abundant 
mercy  hath  begotten  us  again  un- 
to a  lively  hope  by  the  resurrection 
of  Jesus  Christ  from  the  dead, 

4  To  an  inheritance  incorrupti- 
ble, and  undefiled,  and  that  fadeth 
not  away,  reserved  in  heaven  for 
you, 

5  Who  are  kept  by  the  power 
of  God  through  faith  unto  salva- 
tion ready  to  be  revealed  in  the 
last  time. 

6  Wherein  ye  greatly  rejoice, 
though  now  for  a  season,  if  need 
be,  ye  are  in  heaviness  through 
manifold  temptations : 

■  This  Epistle  was  written  by  the  apos- 
tle Peter  at  Babylon,  probably  a^out  the 
year  G7.  It  is  addressed  to  the  Jewish 
Christians  in  Asia  Minor,  and  urges  them 
to  a  steadfast  adherence  to  Christian  duty 
under  persecutions. 

I. — 1.  The  strangers  scattered.  See 
James  i.  1.  Pontus,  Galatia,  Cappado- 
cia, Asia,  Bithynia.     These  provinces 


7  That  the  trial  of  your  faith, 
being  much  more  precious  than  of 
gold  that  perisheth,  though  it  be 
tried  with  fire,  might  be  found 
unto  praise  and  honour  and  glory 
at  the  appearing  of  Jesus  Christ : 

8  Whom  having  not  seen,  ye 
love ;  in  whom,  though  now  ye 
see  him  not,  yet  believing,  ye  re- 
joice with  joy  unspeakable  and 
full  of  glory  : 

9  Receiving  the  end  of  your 
faith,  even  the  salvation  of  your 
souls. 

10  Of  which  salvation  the  pro- 
phets have  inquired  and  searched 
diligently,  who  prophesied  of  the 
grace  that  should  come  unto  you : 

11  Searching  what,  or  what 
manner  of  time  the  Spirit  of 
Christ  which  was  in  them  did 
signify,  when  it  testified  before- 
hand the  sufferings  of  Christ,  and 
the  glory  that  should  follow. 

12  Unto  whom  it  was  revealed, 
that  not  unto  themselves,  but  unto 
us  they  did  minister  the  things, 
which  are  now  reported  unto  you 
by  them  that  have  preached  the 
gospel  unto  you  with  the  Holy 

included  nearly  all  Asia  Minor  north  of 
Mount  Taurus.  By  Asia  in  the  text  is 
meant  the  Roman  province  of  Asia  in 

the   west  of  Asia   Minor. 2.    Unto 

obedience  and  sprinkling  of  the  blood  of 
Jesus  Christ,  i.  e.,  unto  obedience  and 

pardon. 4.  And  that  fadeth  not  away. 

Better  "and  unfading." 5.  Kept,  or 

"guarded." 12.  To  look  into.    The 


488 


I.  PETER. 


Ghost  sent  down  from  hoaven; 
which  things  the  angels  desire  to 
look  into. 

13  Wherefore  gird  up  the  loins 
of  your  mind,  be  sober,  and  hope 
to  the  end  for  the  grace  that  is  to 
be  brought  unto  you  at  the  revela- 
tion of  Jesus  Christ ; 

14  As  obedient  children,  not 
fashioning  yourselves  according 
to  the  former  lusts  in  your  igno- 
rance : 

15  But  as  he  which  hath  called 
you  is  holy,  so  be  ye  holy  in  all, 
manner  of  conversation ; 

16  Because  it  is  written,  Be  ye 
holy ;  for  I  am  holy. 

17  And  if  ye  call  on  the  Fa- 
ther, who  without  respect  of  per- 
sons judgeth  according  to  every 
man's  work,  pass  the  time  of  your 
sojourning  here  in  fear  : 

18  Forasmuch  as  ye  know  that 
ye  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold, 
from  your  vain  conversation  re- 
ceived by  tradition  from  your  fa- 
thers ; 

19  But  with  the  precious  blood 
of  Christ,  as  of  a  lamb  without 
blemish  and  without  spot : 

20  Who  verily  was  foreordain- 

idea  of  stooping  down,  as  in  an  intent 

search,  lies  in  the  Greek  word. 13. 

Hie  revelation.  The  same  word  is  trans- 
lated "  appearing  "  in  ver.  7. 14. 

Obedient  children.  Literally,  "  children 
of  obedience."  See  Col.  iii.  6,  Eph.  ii. 
2,  and  Eph.  v.  6,  for  the  corresponding 
phrase  "  children  of  disobedience."  The 
"children  of  obedience"  would  not  be 
"obedient  children,"  but  "  obedient  per- 
sons." They  are  only  children  in  rela- 
tion to  obedience.  According  to  the  for- 
mer lusts  which  you  indulged  in  your 

ignorance. 15.    In   all   manner  of 

conversation.    Rather,  "in  all  your  con- 


ed before  the  foundation  of  the 
world,  but  was  manifest  in  these 
last  times  for  you, 

21  Who  by  him  do  believe  in 
G-od,  that  raised  him  up  from  tho 
dead,  and  gave  him  glory;  that 
your  faith  and  hope  might  be  in 
God. 

22  Seeing  ye  have  purified  your 
souls  in  obeying  the  truth  through 
the  Spirit  unto  unfeigned  love  of 
the  brethren,  see  that  ye  love  one 
another  with  a  pure  heart  fervent- 
ly : 

23  Being  born  again,  not  of  cor- 
ruptible seed,  but  of  incorruptible, 
by  the  word  of  God,  which  liveth 
and  abideth  for  ever.    : 

24  For  all  flesh  is  as  grass,  and 
all  the  glory  of  man  as  the  flower 
of  grass.  The  grass  withereth,  and 
the  flower  thereof  falleth  away : 

25  But  the  word  of  the  Lord 
endureth  for  ever.  And  this  is 
the  word  which  by  the  gospel  is 
preached  unto  you. 

CHAPTER  II. 

WHEREFORE  laying  aside 
all  malice,  and  all  guile,  and 
hypocrisies,  and  envies,  and  all  evil 
speakings, 

— 16.  Lev.  xi.  44  and  xix.  2. 


duct."- 

17.    Without   respect   of  persons. 

See  James  ii.  1. 18.  Forasmuch  as 

ye  know.  Simply  "  knowing."  Conversa- 
tion, i.  e.,  conduct. 24,  25.  Isaiah 

xl.  6,  8. — The  argument  of  this  chapter 
is  thus  :  "  Blessed  be  God  for  our  hope 
experienced  in  the  trial  of  our  faith,  and 
for  the  glorious  privileges  which  we  en- 
joy above  former  ages  through  the  light 
of  the  gospel.  Let  us,  then,  be  holy  and 
full  of  love,  according  to  God's  eternal 
word." 

II. — 2.  The  sincere  milk  of  the  word. 
Rather, "  the  reasonable  [or  appropriate] 


I.  PETER. 


489 


2  As  newborn  babes,  desire  the 
sincere  milk  of  the  word,  that  ye 
may  grow  thereby : 

3  If  so  be  ye  have  tasted  that 
the  Lord  is  gracious. 

4  To  whom  coming,  as  unto  a 
living  stone,  disallowed  indeed  of 
men,  but  chosen  of  God,  and  pre- 
cious, 

5  Ye  also,  as  lively  stones,  are 
built  up  a  spiritual  house,  a  holy 
priesthood,  to  offer  up  spiritual 
sacrifices,  acceptable  to  God  by 
Jesus  Christ. 

6  Wherefore  also  it  is  contain- 
ed in  the  Scripture,  Behold,  I  lay 
in  Sion  a  chief  corner  stone,  elect, 
precious  :  and  he  that  believeth  on 
him  shall  not  be  confounded. 

7  Unto  you  therefore  which 
believe  he  is  precious  :  but  unto 
them  which  be  disobedient,  the 
stone  which  the  builders  disallow- 
ed, the  same  is  made  the  head  of 
the  corner, 

8  And  a  stone  of  stumbling, 
and  a  rock  of  offence,  even  to  them 

guileless  milk."  This  translates  the  word 
as  in  the  only  other  place  where  it  is 
found  in  the  New  Testament,  viz.,  Rom. 
xii.  1.  The  word  translated  "sincere" 
is  the  negative  of  the  word  translated 

"guile"  in  the  first  verse. 3.  If  so 

be.  Rather  "since."  Gracious.  Trans- 
lated  elsewhere    "  good  "  and  "  kind." 

Comp.  Psalm  xxxiv.  8. 4.  Disallowed, 

or  "  rejected."  Chosen  of  God,  and  pre- 
cious.     Rather,  "  with  God  chosen  and 

precious."      See  Psalm  cxviii.  22. 

5.  Lively.  Rather  "  living."  The  same 
word  as  in  the  preceding  verse.  "  A 
spiritual  house,  nay,  rather  a  holy  priest- 
hood."  6.   Isaiah  xxviii.  16.     Elect, 

or  "  chosen."     Same  word  as  in  ver.  4. 
-7.  "  To  you,  then,  who  believe  is 


this  preciousness."   Psalm  cxviii.  22.- 
8.  "  Who  stumble,  being  disobedient  to 

21* 


which  stumble  at  the  word,  being 
disobedient :  whereunto  also  they 
were  appointed. 

9  But  ye  are  a  chosen  genera- 
tion, a  royal  priesthood,  a  holy  na- 
tion, a  peculiar  people  ;  that  ye 
should  shew  forth  the  praises  of 
him  who  hath  called  you  out  of 
darkness  into  his  marvellous  light: 

10  Which  in  time  past  were 
not  a  people,  but  are  now  the 
people  of  God  :  which  had  not 
obtained  mercy,  but  now  have  ob- 
tained mercy. 

11  Dearly  beloved,  I  beseech 
you  as  strangers  and  pilgrims,  ab- 
stain from  fleshly  lusts,  which  war 
against  the  soul ; 

12  Having  your  conversation 
honest  among  the  Gentiles  :  that, 
whereas  they  speak  against  you  as 
evil  doers,  they  may  by  your  good 
works,  which  they  shall  behold, 
glorify  God  in  the  day  of  visita- 
tion. 

13  Submit  yourselves  to  every 
ordinance  of  man  for  the  Lord's 


the  word."  See  chap.  hi.  1. 9.  Gene- 
ration. Rather  "  race."  For  the  ex- 
pressions of  this  verse,  see  Isaiah  xliii. 
20,  Exod.  xix.  5,  6,  and  Deut.  vii.  6  ; 
also  the  Greek  of  Mai.  iii.  17.  A  pecu- 
liar people.  Literally,  "  a  people  for 
safe-keeping."  For  this  and  the  next 
expression,  see  Isaiah  xliii.  21  in  the 
Septuagint.  The  praises.  Both  here  and 
in  Isaiah  lxiii.  21,  the  word  refers  to  the 
object  of  praise,  i.  e.,  excellency,  glory, 

renown. 10.  See  Hosea  ii.  23. 11. 

Strangers,  or    "  foreign   residents." 

12.  "Having  your  conduct  honoura- 
ble." Good  works.  Rather  "  honourable 
works."  Same  word  as  above.  Tlie 
day  of  visitation.  See  Luke  xix.  44. 
The  time  when  God  specially  forces  the 
truth  upon  the  attention  of  the  uncon- 
verted.  13.    Submit   yourselves    to, 


490 


I.  PETER. 


sake  :  whether  it  be  to  the  king, 
as  supreme ; 

14  Or  unto  governors,  as  unto 
them  that  are  sent  by  him  for  the 
punishment  of  evil  doers,  and  for 
the  praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God, 
that  with  well  doing  ye  may  put 
to  silence  the  ignorance  of  foolish 
men  : 

16  As  free,  and  not  using  your 
liberty  for  a  cloak  of  maliciousness, 
but  as  the  servants  of  God. 

17  Honour  all  men.  Love  the 
brotherhood.  Fear  God.  Hon- 
our the  king. 

18  Servants,  be  subject  to  your 
masters  with  all  fear  ;  not  only  to 
the  good  and  gentle,  but  also  to 
the  froward. 

19  For  this  is  thankworthy,  if 
a  man  for  conscience  toward  God 
endure  grief,  suffering  wrongfully. 

20  For  what  glory  is  it,  if, 
when  ye  be  buffeted  for  your  faults, 
ye  shall  take  it  patiently  %  but  if, 
when  ye  do  well,  and  suffer  for  ity 
ye  take  it  patiently,  this  is  ac- 
ceptable with  God. 

21  For  even  hereunto  were  ye 
called :  because  Christ  also  suffer- 
ed for  us,  leaving  us  an  example, 
that  ye  should  follow  his  steps  : 

<fcc.      Rather,   as   inferential,    "  Submit 

yourselves,    therefore,   to,  &c." 14. 

Of  them  that  do  well.  Literally  "  well- 
doers."  15.  Put  to  silence.    Literally 

"  muzzle." 16.  A  cloak  of  malicious- 
ness.    Rather,  "  a  veil  of  malice." 

18.  Froward.  Literally  "crooked." 

19.  Thankivorthy.      Literally  "grace." 

20.    This  is  acceptable  with  God. 

Literally,  "  this  is  grace  with  God  (i.  e., 
in  God's  sight)."  The  same  word  as  is 
translated    "thankworthy"  in  ver.   19. 

21.  An  example.    The  word  refers 

to  those  copies  for  writing  which  were 


22  Who  did  no  sin,  neither  was 
guile  found  in  his  mouth  : 

23  Who,  when  he  was  reviled, 
reviled  not  again;  when  he  suf- 
fered, he  threatened  not ;  but 
committed  himself  to  him  that 
judgeth  righteously : 

24  Who  his  own  self  bare  our 
sins  in  his  own  body  on  the  tree, 
that  we,  being  dead  to  sins,  should 
live  unto  righteousness :  by  whose 
stripes  ye  were  healed. 

25  For  ye  were  as  sheep  going 
astray ;  but  are  now  returned  unto 
the  Shepherd  and  Bishop  of  your 
souls. 

CHAPTER  III. 

LIKEWISE,  ye  wives,  he  in 
subjection  to  your  own  hus- 
bands ;  that,  if  any  obey  not  the 
word,  they  also  may  without  the 
word  be  won  by  the  conversation 
of  the  wives; 

2  While  they  behold  your  chaste 
conversation  coupled  with  fear. 

3  Whose  adorning,  let  it  not 
be  that  outward  adorning  of  plait- 
ing the  hair,  and  of  wearing  of 
gold,  or  of  putting  on  of  apparel; 

4  But  let  it  be  the  hidden  man 
of  the  heart,  in  that  which  is  not 
corruptible,  even  the  ornament  of  a 


set  for  children  learning  to  write. 

22.    Isaiah    liii.    9. 24.    T/tc    tree. 

Or  "  the  wood,"  i.  e.,  the  cross.     Isaiah 
—25.  Isaiah  liii.  6. — The  argu- 


liii.  5. 

ment  of  this  chapter  is  thus  :  "  Let  us 
lay  aside  evil,  and  seek  a  pure  spiritual 
diet,  coming  to  Christ,  the  living  stone, 
on  whom  we  are  built  as  living  stones 
for  a  spiritual  temple.  Exercise,  there- 
fore, good  works,  and  show  proper  sub- 
jection to  authority,  taking  meekly  all 
unjust  treatment,  after  the  example  of 
Christ." 

III. — 1.  Conversation,  i.  e.,  conduct. 


I.  PETER. 


491 


meek  and  quiet  spirit,  which  is  in 
the  sight  of  God  of  great  price. 

5  For  after  this  manner  in  the 
old  time  the  holy  women  also,  who 
trusted  in  God,  adorned  them- 
selves, being  in  subjection  unto 
their  own  husbands  : 

6  Even  as  Sarah  obeyed  Abra- 
ham, calling  him  lord :  whose 
daughters  ye  are,  as  long  as  ye  do 
well,  and  are  not  afraid  with  any 
amazement. 

7  Likewise,  ye  husbands,  dwell 
with  them  according  to  knowledge, 
giving  honour  unto  the  wife,  as 
unto  the  weaker  vessel,  and  as  be- 
ing heirs  together  of  the  grace  of 
life ;  that  your  prayers  be  not  hin- 
dered. 

8  Finally,  he  ye  all  of  one  mind, 
having  compassion  one  of  another ; 
love  as  brethren,  he  pitiful,  be 
courteous : 

9  Not  rendering  evil  for  evil, 
or  railing  for  railing :  but  con- 
trariwise blessing;  knowing  that 
ye  are  thereunto  called,  that  ye 
should  inherit  a  blessing. 

10  For  he  that  will  love  life, 
and  see  good  days,  let  him  refrain 
his  tongue  from  evil,  and  his  lips 
that  they  speak  no  guile  : 

—2.  Fear,  i.  e., 


So  in  the  next  verse.- 
a  fear  to  offend  propriety,  a  sensitive- 
ness regarding  duty. 4.  The  hidden 

man  of  the  heart.  For  this  peculiar 
phrase,  compare  Eph.  iii.  16.  The  full 
idea  is,  "The  inner  heart-part  of  the 
man,"  man  being  used  generically.  In 
that  which  is  not  corruptible,  even  the 
ornament.  Better,  "  in  the  incorrupt- 
ible ornament." 5.  Trusted.  Rath- 
er "  hoped." 6.  Daughters.   Rather 

"children."  And  are  not  afraid  with 
any  amazement.  Or,  "  and  are  not  at 
all  afraid"  of  the  world's  mockery  at 
your  subjection. 7.  "  Dwell  accord- 
ing to  knowledge  with  the  wife  as  with 


11  Let  him  eschew  evil,  and 
do  good ;  let  him  seek  peace,  and 
ensue  it. 

12  For  the  eyes  of  the  Lord  are 
over  the  righteous,  and  his  ears 
are  open  unto  their  prayers  :  but 
the  face  of  the  Lord  is  against 
them  that  do  evil. 

13  And  who  is  he  that  will 
harm  you,  if  ye  be  followers  of 
that  which  is  good  ? 

14  But  and  if  ye  suffer  for 
righteousness'  sake,  happy  are  ye  : 
and  be  not  afraid  of  their  terror, 
neither  be  troubled ; 

15  But  sanctify  the  Lord  God 
in  your  hearts :  and  be  ready  al- 
ways to  give  an  answer  to  every 
man  that  asketh  you  a  reason  of 
the  hope  that  is  in  you,  with 
meekness  and  fear : 

16  Having  a  good  conscience ; 
that,  whereas  they  speak  evil  of 
you,  as  of  evil  doers,  they  may  be 
ashamed  that  falsely  accuse  your 
good  conversation  in  Christ. 

17  For  it  is  better,  if  the  will 
of  God  be  so,  that  ye  suffer  for  well 
doing,  than  for  evil*doing. 

18  For  Christ  also  hath  once 
suffered  for  sins,  the  just  for  the 
unjust,  that  he  might  bring  us  to 

a  weaker  instrument  of  God's  gracious 
work,  giving  her  honour,  as  ye  are  even 
joint-heirs  of  the   grace  of  life  (i.  e., 

the  eternal  life  given  by  grace)." 8. 

"  Finally,  be  ye  all  like-minded,  sym- 
pathetic, fraternal,  compassionate,  hum- 
ble."  10.  Psalm  xxxiv.  12-16. 

11.  Ensue.     In  Old  English  as  "pur- 


sue."  13.  Followers.  Rather  "imita- 
tors."  14.  But  and  if.    Old  English 

for  "  but,  moreover,  if."  See  Isaiah  viii. 
12,  13.  Be  not  afraid  of  their  terror, 
i.  e.,  "be  not  at  all  afraid  of  them,"  "  be 
not  afraid  with  fear  (or  terror)  of  them." 
15.  Fear.  See  ver.  2. 16.  Con- 
versation, i.  e.,  "conduct." 19.  The 


492 


I.  PETER. 


God,  being  put  to  death   in   the 
flesh,  but  quickened  by  the  Spirit : 

19  By  which  also  he  went  and 
preached  unto  the  spirits  in  pris- 
on; 

20  Which  sometime  were  dis- 
obedient, when  once  the  longsuff- 
ering  of  God  waited  in  the  days 
of  Noah,  while  the  ark  was  a  pre- 
paring, wherein  few,  that  is,  eight 
souls  were  saved  by  water. 

21  The  like  figure  whereunto 
even  baptism  doth  also  now  save 
us,  (not  the  putting  away  of  the 
filth  of  the  flesh,  but  the  answer 
of  a  good  conscience  toward  God,) 
by  the  resurrection  of  Jesus 
Christ : 

22  Who  is  gone  into  heaven, 
and  is  on  the  right  hand  of  God ; 
angels  and  authorities  and  powers 
being  made  subject  unto  him. 

CHAPTER  IY. 

FORASMUCH  then  as  Christ 
hath  suffered  for  us  in  the 
flesh,  arm  yourselves  likewise  with 
the  same  mind  :  for  he  that  hath 
suffered  in  the  flesh  hath  ceased 
from  sin ; 

spirits  now  in  prison  in  hell.  Christ 
preached  to  them  before  they  went  to 
prison  by  his  servant  Noah,  perhaps  by 
some  visible  appearance  of  himself,  as 

he  appeared  to  Isaiah. 20.  Sometime, 

or  "  formerly,"  or  "in  the  old  time,"  as 
inver.  5.  By  water.  Rather,  "through 
the  water."— The  argument  of  this  chap- 
ter is  thus  :  "  Rightly  regard  the  pro- 
prieties of  the  marital  relation,  with  pious 
hearts  and  good  consciences,  being  will- 
ing to  suffer  in  the  flesh  as  did  Christ,  so 
that  ye  rise  with  him  by  the  Spirit." 

IV. — 1.  For  he  that  hath  suffered  in 
the  flesh  hath  ceased  from  sin.  That  is, 
any  one  of  your  friends  who  has  suffered 
from  persecution  has  only  suffered  in 
the  flesh,  and  moreover  (recollect  for 


2  That  he  no  longer  should  live 
the  rest  of  Ms  time  in  the  flesh  to 
the  lusts  of  men,  but  to  the  will 
of  God. 

3  For  the  time  past  of  our  life 
may  suffice  us  to  have  wrought  the 
will  of  the  Gentiles,  when  we  walk- 
ed in  lasciviousness,  lusts,  excess 
of  wine,  revellings,  banquetings, 
and  abominable  idolatries : 

4  Wherein  they  think  it  strange 
that  ye  run  not  with  them  to  the 
same  excess  of  riot,  speaking  evil 
of  you : 

5  Who  shall  give  account  to 
him  that  is  ready  to  judge  the 
quick  and  the  dead. 

6  For,  for  this  cause  was  the 
gospel  preached  also  to  them  that 
are  dead,  that  they  might  be  judg- 
ed according  to  men  in  the  flesh, 
but  live  according  to  God  in  the 
spirit. 

7  But  the  end  of  all  things  is 
at  hand :  be  ye  therefore  sober, 
and  watch  unto  prayer. 

8  And  above  all  things  have 
fervent  charity  among  yourselves : 
for  charity  shall  cover  the  multi- 
tude of  sins. 

your  consolation)  the  glorious  cause  of 
his  suffering  is  his  abandonment '  of  a 
sinful  life. 3.  May  suffice  us.  Ra- 
ther, "is  sufficient  for  us."  Abomina- 
ble,  or  "  ungodly." -5.     IVho,  i.  e., 

they  who  think  it  strange,  &c.     Quick, 

i.  e.,    living. 6.    To   them   that  are 

dead,  i.  e.,  to  those  brethren  who  had 
been  put  to  death  in  the  persecution. 
That  they  might  be  judged,  dec.  A  way 
of  expressing  "  that  while  they  might  be 
judged  according  to  men  in  the  flesh, 
yet  they  might  live  according  to  God  in 
the  spirit."  Flesh  and  spirit,  it  will  be 
noticed,  are  set  one  against  another  from 
chap.  iii.  18  to  this  verse. 8.  Charity, 


or   "love."     See  James  v.    20. 
Gh'udging.     Rather  "  murmurings."- 


9. 


I.  PETER. 


493 


9  Use  hospitality  one  to  an- 
other without  grudging. 

10  As  every  man  hath  received 
the  gift,  even  so  minister  the  same 
one  to  another,  as  good  stewards 
of  the  manifold  grace  of  God. 

11  If  any  man  speak,  let  him 
spealc  as  the  oracles  of  God ;  if 
any  man  minister,  let  Mm  do  it  as 
of  the  ability  which  God  giveth ; 
that  God  in  all  things  may  be 
glorified  through  Jesus.  Christ: 
to  whom  be  praise  and  dominion 
for  ever  and  ever.     Amen. 

12  Beloved,  think  it  not  strange 
concerning  the  fiery  trial  which  is 
to  try  you,  as  though  some  strange  I 
thing  happened  unto  you : 

13  But  rejoice,  inasmuch  as  ye  j 
are  partakers  of  Christ's   suffer- 
ings ;    that,  when  his  glory  shall 
be  revealed,  ye  may  be  glad  also 
with  exceeding  joy. 

14  If  ye  be  reproached  for  the 
name  of  Christ,  happy  are  ye  ;  for 
the  Spirit  of  glory  and  of  God 
resteth  upon  you :    on  their  part 

10.  Tlie  gift.     Rather    "  a  gift,"  i.  e., 

"  any  gift." 12.  Which  is  to  try  you. 

Not  future,  but  present,  thus :   "  which 

is  for  your  trial." 14.  The  Spirit  of 

glory  and  of  God,  i.  e.,    the   glorious 

Spirit  of  God. 16.  On  this  behalf, 

or  "  in  this  regard,"  "  in  regard  to  this." 

17,  18.  I  take  these  two  verses  as 

propounding  two  objections  to  the 
Christian's  position  in  his  persecuted 
state,  and  the  answers  to  the  two,  thus  : 
"  For,  say  your  enemies,  the  time  of  be- 
ginning judgment  with  the  house  of 
God  is  come.  Granted  that  it  has. 
There  is  a  beginning  there,  but  it  is 
merely  temporary,  and  an  affliction  of 
the  flesh.  But  what  will  the  end  be 
with  the  unbelievers,  for  the  final  judg- 
ments of  God  upon  them  shall  be  per- 
manent and  inflicted  upon  their  souls. 
Again  say  your  enemies,  the  righteous 


he  is  evil  spoken  of,  but  on  your 
part  he  is  glorified. 

15  But  let  none  of  you  suffer 
as  a  murderer,  or  as  a  thief,  or  as 
an  evil  doer,  or  as  a  busybody  in 
other  men's  matters. 

16  Yet  if  any  man  suffer  as  a 
Christian,  let  him  not  be  asham- 
ed ;  but  let  him  glorify  God  on 
this  behalf. 

17  For  the  time  is  come  that 
judgment  must  begin  at  the  house 
of  God  :  and  if  it  first  legin  at  us, 
what  shall  the  end  be  of  them  that 
obey  not  the  gospel  of  God  ? 

18  And  if  the  righteous  scarce- 
ly be  saved,  where  shall  the  un- 
godly and  the  sinner  appear  ? 

19  Wherefore,  let  them  that 
suffer  according  to  the  will  of 
God  commit  the  keeping  of  their 
souls  to  him  in  well  doing,  as  unto 
a  faithful  Creator. 

CHAPTER  V. 

THE   elders  which  are  among 
you  I  exhort,  who  am  also  an 

has  a  hard  task  to  save  himself  from 
death  now-a-days.  Granted  that  he  has ; 
but  where  shall  the  ungodly  and  the 
sinner  appear  when  their  persecution 
from  God  arrives  ?  Can  they  save  them- 
selves   from    eternal    death?" 19. 

Wherefore,  i.  e.,  because  of  your  exalt- 
ed position  above  your  persecutors.  In 
well  doing,  or  "with  righteousness  of 
life." — The  argument  of  this  chapter  is 
thus  :  "  Like  Christ,  be  willing  to  suffer 
in  the  flesh,  while  your  spirit  is  safe, 
remembering  that  you  suffer  because 
you  have  abandoned  sin.  In  hope  of 
your  future  glory,  exercise  your  love 
and  your  varied  gifts  in  God's  name. 
Rejoice  in  your  sufferings,  and  remem- 
ber that  your  troubles  are  temporary 
and  bodily,  but  those  of  your  enemies 
shall  be  eternal  and  spiritual." 

V. — 1.   Wlw  am  also  an  elder.    Lit., 


494 


L  PETER. 


elder,  and  a  witness  of  the  suffer- 
ings of  Christ,  and  also  a  partaker 
of  the  glory  that  shall  be  revealed : 

2  Feed  the  flock  of  God  which 
is  among  you,  taking  the  oversight 
thereof *  not  by  constraint,  but  wil- 
lingly ;  not  for  filthy  lucre,  but  of 
a  ready  mind ; 

3  Neither  as  being  lords  over 
God's  heritage,  but  being  ensam- 
ples  to  the  flock. 

4  And  when  the  chief  Shep- 
herd shall  appear,  ye  shall  receive 
a  crown  of  glory  that  fadeth  not 
away. 

5  Likewise,  ye  younger,  submit 
yourselves  unto  the  elder.  Yea, 
all  of  you  be  subject  one  to  an- 
other, and  be  clothed  with  humil- 
ity :  for  God  resisteth  the  proud, 
and  giveth  grace  to  the  humble. 

6  Humble  yourselves  therefore 
under  the  mighty  hand  of  God, 
that  he  may  exalt  you  in  due 
time : 

7  Casting  all  your  care  upon 
him ;   for  he  careth  for  you. 

8  Be  sober,  be  vigilant ;    be- 


"the  co-elder. "- 
"base 


gam. 


— 2.  Filthy  lucre,  or 
-3.  Lords   over   GooVs 


heritage.  Rather,  "  lords  over  inherit- 
ances." The  elders  are  cautioned  against 
interfering  to  direct  the  property  of  their 
people. — —4.  Ye  shall  receive  a  crown 
of  glory  that  fadeth  not  away.  Rather, 
"  ye  shall  receive  the  unfading  crftwn 

of  glory." 5.    Prov.   iii.    34. 7. 

"  Casting  all  your  anxiety  upon  him,  for 
he  careth  for  you."  There  is  no  paro- 
nomasia in  Greek,  as  in  our  English 


cause  your  adversary  the  devil,  as 
a  roaring  lion,  walketh  about,  seek- 
ing whom  he  may  devour : 

9  Whom  resist  steadfast  in  the 
faith,  knowing  that  the  same  af- 
flictions are  accomplished  in  your 
brethren  that  are  in  the  world. 

10  But  the  God  of  all  grace, 
who  hath  called  us  unto  his  eter- 
nal glory  by  Christ  Jesus,  after 
that  ye  have  suffered  a  while,  make 
you  perfect,  stablish,  strengthen, 
settle  you. 

11  To  him  he  glory  and  domin- 
ion for  ever  and  ever.     Amen. 

12  By  Silvanus,  a  faithful  bro- 
ther unto  you,  as  I  suppose,  I  have 
written  briefly,  exhorting,  and  tes- 
tifying that  this  is  the  true  grace 
of  God  wherein  ye  stand. 

13  The  church  that  is  at  Baby- 
lon, elected  together  with  you, 
saluteth  you ;  and  so  doth  Marcus 
my  son. 

14  Greet  ye  one  another  with 
a  kiss  of  charity.  Peace  be  with 
you  all  that  are  in  Christ  Jesus. 
Amen. 

version. 10.  Make  yon  'perfect.  Ra- 
ther "  thoroughly  prepare  you."     Settle 

you  on  a  firm  foundation. 12.  Sil- 

vanus.  See  1  Thess.  i.  1.  Suppose,  or 
"think."  i" have  written  in  this  epistle. 
1 3.  Babylon.  The  once  great  me- 
tropolis on  the  Euphrates.  M aretes,  i.  e., 
the  evangelist  Mark. — The  argument  of 
this  chapter  is  thus :  "Ye  elders,  be  ex- 
amples to  the  people.  Ye  people,  be 
humble,  faithful,  and  watchful  against 
Satan." 


THE    SECOND   EPISTLE    GENERAL    OF 

PETES. 


CHAPTER  I. 

SIMON  Peter,  a  servant  and  an 
apostle  of  Jesus  Christ,  to  them 
that  have  obtained  like  precious 
faith  •with  us  through  the  right- 
eousness of  God  and  our  Saviour 
Jesus  Christ : 

2  Grace  and  peace  be  multipli- 
ed unto  you  through  the  knowl- 
edge of  God,  and  of  Jesus  our 
Lord, 

3  According  as  his  divine  pow- 
er hath  given  unto  us  all  things 
that  pertain  unto  life  and  godli- 
ness, through  the  knowledge  of 
him  that  hath  called  us  to  glory 
and  virtue  : 

This  Epistle  was  written  by  the  apos- 
tle Peter  probably  shortly  after  his  first 
epistle,  and  to  the  same  persons.  In  it 
he  urges  to  spiritual  growth  in  view  of 
the  day  of  Christ's  coming,  and  warns 
against  false  teachers. 

I. — 1.  Simon.  In  Greek  it  is  here 
(as  in  Acts  xv.  14)  Symeon.  The  He- 
brew name  is  Shimon.  See  1  Chron.  iv. 
20.  The  form  here  used  is  perhaps  a 
softened  Hellenic  form.  Through  the 
righteousness.  Rather  "in  the  right- 
eousness." Of  God  and  our  Saviour 
Jesus  Christ.       Rather,  "  Of  our  God 

and  Saviour  Jesus  Christ." 3.  Life 

and  godliness.  Hendiadys  for  "  a  godly 
life."  The  knowledge  of  God  is  the 
means  of  spiritual  growth.  To  glory 
and  virtue.     Rather,  "  by  his  glorious 

excellency."     See    1    Pet.    ii.    9. 4. 

Whereby,  i.  e.,  by  which  glorious  ex- 
cellency.  5-7.  And  besides  this,  <kc. 

Rather,  "  And  for  this  very  reason  too, 
introducing  beside  all  diligence,  furnish 
in  your  faith  goodness,   and  in  your 


and    to    temperance,    pa- 
and   to   patience,   godli- 


4  "Whereby  are  given  unto  us 
exceeding  great  and  precious  pro- 
mises ;  that  by  these  ye  might  be 
partakers  of  the  divine  nature,  hav- 
ing escaped  the  corruption  that  is 
in  the  world  through  lust. 

5  And  besides  this,  giving  all 
diligence,  add  to  your  faith  virtue ; 
and  to  virtue,  knowledge ; 

6  And  to  knowledge,  temper- 
ance ; 
tience 
ness; 

7  And  to  godliness,  brotherly 
kindness ;  and  to  brotherly  kind- 
ness, charity. 

8  For  if  these  things  be  in  you, 

goodness  knowledge,  and  in  your  know- 
ledge self-control,  and  in  your  self-con- 
trol patience,  and  in  your  patience 
piety,  and  in  your  piety  brotherly  affec- 
tion, and  in  your  brotherly  affection 
love."  That  is,  "Because  ye  are  par- 
takers of  the  divine  nature,  carefully  im- 
prove your  high  privilege  by  furnishing 
in  your  faith  an  active  benevolence, 
which  benevolence  shall  be  guided  by 
enlarged  knowledge,  which  knowledge 
shall  not  add  to  your  sinful  indulgences, 
but  be  accompanied  by  a  proper  self- 
control,  which  self-control  shall  not  be 
stoical,  but  the  result  of  a  true  Christian 
patience,  which  patience  shall  not  be 
with  a  selfish  expectation,  but  the  hopes 
of  a  heart  of  piety,  which  piety  shall  af- 
fectionately recognize  the  claims  of 
kindred  souls,  and  this  fraternal  affec- 
tion shall  be  the  offspring  of  a  divine 

love." 8.  In  the  knowledge.     Comp. 

ver.  2  and  ver.  3.  The  knowledge  of 
God  and  of  Christ  is  spoken  of  as  the 
way  to  godly  life.     Here  the  apostle 


496 


II.  PETER. 


and  abound,  they  make  you  that  ye 
shall  neither  he  barren  nor  unfruit- 
ful in  the  knowledge  of  our  Lord 
Jesus  Christ. 

9  But  he  that  lacketh  these 
things  is  blind,  and  cannot  see 
afar  off,  and  hath  forgotten  that 
he  was  purged  from  his  old  sins. 

10  Wherefore  the  rather,  breth- 
ren, give  diligence  to  make  your 
calling  and  election  sure  :  for  if 
ye  do  these  things,  ye  shall  never 
fall: 

11  For  so  an  entrance  shall  be 
ministered  unto  you  abundantly  in- 
to the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ. 

12  Wherefore  I  will  not  be  neg- 
ligent to  put  you  always  in  remem- 
brance of  these  things,  though  ye 
know  them,  and  be  established  in 
the  present  truth. 

13  Yea,  I  think  it  meet,  as  long 
as  I  am  in  this  tabernacle,  to  stir 
you  up  by  putting  you  in  remem- 
brance ; 

14  Knowing  that  shortly  I  must 
put  off  this  my  tabernacle,  even  as 

Bays  that  if  the  results  mentioned  in  vv. 
5-7  are  exhibited,  then  the  knowledge 
of  God  and  Christ  will  not  be  in  vain.4' 

9.  "  Is  blind,  short-sighted."    The 

latter  word  seems  added  to  correct  the 
former,  as  a  Christian,  however  weak, 
could  not  be  called  absolutely  blind. 
"  And  hath  forgotten  the  purification  of 

his  old  sins." 10.    WJierefore,  i.  e., 

because  of  this  sad  condition  to  which 
neglect  will  bring  Christians.  For  if  ye 
do  these  things,  mentioned  in  ver.  5-7. 

1 1 .  Shall  be  ministered  unto  you* 

abundantly.  This  is  the  same  word  as 
in  ver.  5  is  translated  "add,"  and  I 
think  reference  is  here  had  to  that  for- 
mer use,  thus :  "  furnish  virtue,  knowl- 
edge, &c.  ('  these  things'  of  ver.  10)  and 
so  shall  be  richly  furnished  to  you  the 
entrance  into  the  eternal  kingdom  of  our 


our  Lord  Jesus  Christ  hath  shew- 
ed me. 

15  Moreover  I  will  endeavour 
that  ye  may  be  able  after  my  de- 
cease to  have  these  things  always 
in  remembrance. 

16  For  we  have  not  followed 
cunningly  devised  fables,  when  we 
made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus 
Christ,  but  were  eyewitnesses  of 
his  majesty. 

17  For  he  received  from  God 
the  Father  honour  and  glory,  when 
there  came  such  a  voice  to  him 
from  the  excellent  glory,  This  is 
my  beloved  Son,  in  whom  I  am 
well  pleased. 

18  And  this  voice  which  came 
from  heaven  we  heard,  when  we 
were  with  him  in  the  holy  mount. 

19  We  have  also  a  more  sure 
word  of  prophecy ;  whereunto  ye 
do  well  that  ye  take  heed,  as  un- 
to a  light  that  shineth  in  a  dark 
place,  until  the  day  dawn,  and  the 
daystar  arise  in  your  hearts : 

20  Knowing  this  first,  that  no 

Lord"  To  those  who  cultivate  these 
graces  the  entrance  shall  be  peculiarly 
rich  or  sumptuous,  above  that  of  the 
negligent  Christian. 12.  In  the  pres- 
ent truth.     In  the  truth  of  the  gospel 

now  made  known. 15.  "  And  I  will 

strive  at  all  times  to  have  you  after  my 
departure  make  mention  of  these  things." 

16.    We  have  not  followed.    Kather 

"  we  did  not  follow." 17.  See  Matt. 

xvii.    5. 18.    "And   this   voice   we 

heard  come  from  heaven."  Peter, 
James,  and  John  were  witnesses  of  the 

transfiguration. 19.  "  And  we  have 

the  prophetic  word  as  a  more  sure  tes- 
timony."    Daystar,  or  "  morning-star." 

20. 7s  of  any  private  interpretation. 

Rather,  "is  of  its  own  interpretation," 
i.  e.,  is  its  own  interpreter.  This  seems 
to  denote  that  no  prophecy  merely  refers 


II.  PETER. 


497 


prophecy  of  the  Scripture  is  of 
any  private  interpretation. 

21  For  the  prophecy  came  not 
in  old  time  by  the  will  of  man  : 
but  holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost. 

CHAPTER  II. 

BUT  there  were  false  prophets 
also  among  the  people,  even 
as  there  shall  be  false  teachers 
among  you,  who  privily  shall 
bring  in  damnable  heresies,  even 
denying  the  Lord  that  bought 
them,  and  bring  upon  themselves 
swift  destruction. 

2  And  many  shall  follow  their 
pernicious  ways  ;  by  reason  of 
whom  the  way  of  truth  shall  be 
evil  spoken  of. 

3  And  -through  covetousness 
shall  they  with  feigned  words 
make  merchandise  of  you  :  whose 
judgment  now  of  a  long  time  lin- 
gereth  not,  and  their  damnation 
slumbereth  not. 

4  For  if  God  spared  not  the 
angels  that  sinned,  but  cast  them 

to  the  events  of  Its  own  time,  although 
it  may  have  such  a  primal  and  subordi- 
nate reference,  but  it  chiefly  refers  to 
the  Messiah  and  His  times,  for  not  man 
but  God,  whose  plan  of  redemption 
centres  in  Christ,  is  the  author  of  pro- 
phecy.— The  argument  of  this  chapter 
is  thus:  "Through  the  knowledge  of 
Christ  let  your  graces  abound,  and  your 
reward  shall  be  great.  I  speak  the 
truth  testified  to  at  the  transfiguration 
and  in  prophecy." 

II. — 1.  This  is  intimately  connected 
with  the  preceding  chapter.  Peter  had 
just  pronounced  his  gospel  as  testified 
to  by  the  prophets.  This  leads  him  to 
mention  false  prophets.  Among  the 
people,  i.  e.,  the  ancient  Jews.  Damna- 
ble heresies.  Rather  "  destructive  her- 
esies."   The  same  word  is  used  below 


down  to  hell,  and  delivered  them 
into  chains  of  darkness,  to  be  re- 
served unto  judgment ; 

5  And  spared  not  the  old  world, 
but  saved  Noah  the  eighth  person, 
a  preacher  of  righteousness,  bring- 
ing in  the  flood  upon  the  world  of 
the  ungodly; 

6  And  turning  the  cities  of  Sod- 
om and  Gomorrah  into  ashes  con- 
demned them  with  an  overthrow, 
making  them  an  ensample  unto 
those  that  after  should  live  un- 
godly : 

7  And  delivered  just  Lot,  vex- 
ed with  the  filthy  conversation  of 
the  wicked : 

8  (For  that  righteous  man 
dwelling  among  them,  in  seeing 
and  hearing,  vexed  his  righteous 
soul  from  day  to  day  with  their 
unlawful  deeds :) 

9  The  Lord  knoweth  how  to 
deliver  the  godly  out  of  tempta- 
tion and  to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  pun- 
ished : 

10  But  chiefly  them  that  walk 


in  this  same  verse  as 
2.  Pernicious  toays. 
which   occurs   twice 


"  destruction." 

The  same  word 

in  the   preceding 
verse.      Better  therefore    "destructive 

ways." 3.  Make  merchandise  of  you. 

Better  "  make  gain  of  you."  Damnation. 
Rather  "destruction."     Same  word  as 

in  w.  1  and  2.    See  above. 5.  Noah 

the  eighth  person.  Rather  "Noah,  with 
seven  others,"  i.  e.,  his  wife,  three  sons, 
and  their  wives.  Saved.  Rather  "  guard- 
ed."  6.  "Making  them  an  example 

or  type  of  those  who  should  live  ungod- 
ly."  7.     Conversation, 

duct." 8.      Vexed. 

A  different 


i. 


con- 
Rather    "  tor- 
word  from  that 
9.  The  apo- 


mented." 

in  the  preceding  verse. 

dosis  of  the  sentence.     The  protasis  be 

gins  at  ver.  4.     The  day  of  judgment, 

or  "  a  day  of  judgment."     To  reserve. 


498 


II.  PETER. 


after  the  flesh  in  the  lust  of  un- 
"cleanness,  and  despise  government. 
Presumptuous  are  they,  selfwilled, 
they  are  not  afraid  to  speak  evil 
of  dignities. 

11  Whereas  angels,  which  are 
greater  in  power  and  might,  bring 
not  railing  accusation  against 
them  before  the  Lord. 

12  But  these,  as  natural  brute 
beasts  made  to  be  taken  and  de- 
stroyed, speak  evil  of  the  things 
that  they  understand  not;  and 
shall  utterly  perish  in  their  own 
corruption ; 

13  And  shall  receive  the  re- 
ward of  unrighteousness,  as  they 
that  count  it  pleasure  to  riot  in 
the  daytime.  Spots  they  are  and 
blemishes,  sporting  themselves 
with  their  own  deceivings  while 
they  feast  with  you ; 

14  Having  eyes  full  of  adul- 
tery, and  that  cannot  cease  from 
sin ;  beguiling  unstable  souls  :  a 
heart  they  have  exercised  with 
covetous  practices ;  cursed  chil- 
dren: 

15  Which  have  forsaken  the 
right  way,  and  are   gone  astray, 

Better  "to  keep." 10.  In  the  lust 

of  tinclcanness.  Or  "  in  polluted  desire." 
"Self-confident  darers,  they  do  not 
tremble  in  speaking  evil  of  dignities." 

11.    Whereas.      Rather    "where," 

i.  e.,  in  the  very  case  in  which.  Against 
them,  i.  e.,  against  these  dignities.  How- 
ever wicked  these  dignities  (such  as  the 
Roman  emperor  and  his  proconsuls) 
were,  the  members  of  the  Church  had 
no  right  to  rail  at  them,  for  not  even 
the  angels  did  this.  The  like  passage  in 
Jude  9   shows  that  the  angels  avoided 

railing   even   at  Satan  himself. 12. 

"  Shall    be  utterly  corrupted   by  their 

own  corruption." 13.  "Counting  it 

pleasure  to  riot  in  the  day-time,  spots 


following  the  way  of  Balaam  the 
son  of  Bosor,  who  loved  the  wages 
of  unrighteousness : 

16  But  was  rebuked  for  his 
iniquity :  the  dumb  ass  speaking 
with  man's  voice  forbade  the  mad- 
ness of  the  prophet. 

17  These  are  wells  without 
water,  clouds  that  are  carried  with 
a  tempest ;  to  whom  the  mist  of 
darkness  is  reserved  for  ever. 

18  For  when  they  speak  great 
swelling  words  of  vanity,  they  al- 
lure through  the  lusts  of  the  flesh, 
through  much  wantonness,  those 
that  were  clean  escaped  from  them 
who  live  in  error. 

19  While  they  promise  them 
liberty,  they  themselves  are  the 
servants  of  corruption :  for  of 
whom  a  man  is  overcome,  of  the 
same  is  he  brought  in  bondage. 

20  For  if  after  they  have  es- 
caped the  pollutions  of  the  world 
through  the  knowledge  of  the  Lord 
and  Saviour  Jesus  Christ,  they 
are  again  entangled  therein,  and 
overcome,  the  latter  end  is  worse 
with  them  than  the  beginning. 

21  For  it  had  been  better  for 

and  blemishes,  revelling  in  their  deceits, 

feasting   with    you." 14.    "Having 

eyes  full  of  an  adulteress,  and  eyes  that 
cannot  cease  from  sin,  &c."  The  con- 
crete is  put  for  the  abstract.  Cursed 
children.  Rather  "  children  of  curse," 
i.  e.,  cursed  persons.  See  note  on  1  Pet.  i. 

14. 16.    Num.  xxii. 17.  These. 

These  false  teachers.  See  ver.  1. 
"  Clouds  that  are  driven  by  a  whirl- 
wind."    The  mist  of  darkness.     Rather 

"the  gloom  of  darkness." 18.  Clean 

escaped.      Literally,    "  really  escaped." 

22.  Prov.  xxvi.    11.     The  epistle 

of  Jude  bears  many  striking  resemblan- 
ces to  this  chapter  even  in  expression. 
The  two  apostles  probably  quoted  from 


II.  PETEK. 


499 


them  not  to  have  known  the  way 
of  righteousness,  than,  after  they 
have  known  it,  to  turn  from  the 
holy  commandment  delivered  un- 
to them. 

22  But  it  is  happened  unto 
them  according  to  the  true  pro- 
verb, The  dog  is  turned  to  his 
own  vomit  again;  and,  The  sow 
that  was  washed  to  her  wallowing 
in  the  mire. 

CHAPTER  III. 

THIS  second  epistle,  beloved,  I 
now  write  unto  you;  in*  loth 
which  I  stir  up  your  pure  minds 
by  way  of  remembrance  : 

2  That  ye  may  be  mindful  of 
the  words  which  were  spoken  be- 
fore by  the  holy  prophets,  and  of 
the  commandment  of  us  the  apos- 
tles of  the  Lord  and  Saviour  : 

3  Knowing  this  first,  that  there 
shall  come  in  the  last  days  scoffers, 
walking  after  their  own  lusts, 

4  And  saying,  "Where  is  the 
promise  of  his  coming  ?  for  since 
the  fathers  fell  asleep,  all  things 
continue  as  they  were  from  the  be- 
ginning of  the  creation. 

5  For  this  they  willingly  are 
ignorant  of,  that  by  the  word  of 
G-od  the  heavens  were  of  old,  and 
the  earth  standing  out  of  the  wa- 
ter and  in  the  water  : 

the  same  source  under  the  Spirit's  guid- 
ance.— The  argument  of  this  chapter  is 
thus:  "There  are  false  teachers  who 
teach  for  gain,  and  pander  to  lust.  God 
will  destroy  them,  and  those  whom  they 
seduce  from  the  truth." 

III. — 5.  For  this  they  willingly  are 
ignorant  of.  Better,  "  for  this  they  will- 
ingly let  pass  from  their  minds."  Stand- 
ing out  of  the  water  and  in  the  water. 
Rather,  "  acquiring  its  consistency  (or 
solidity)  out  of  water  and  by  water," 


6  Whereby  the  world  that  then 
was,  being  overflowed  with  water, 
perished : 

7  But  the  heavens  and  the 
earth,  which  are  now,  by  the  same 
word  are  kept  in  store,  reserved 
unto  fire  against  the  day  of  judg- 
ment and  perdition  of  ungodly  men. 

8  But,  beloved,  be  not  ignorant 
of  this  one  thing,  that  one  day  is 
with  the  Lord  as  a  thousand  years, 
and  a  thousand  years  as  one  day. 

9  The  Lord  is  not  slack  con- 
cerning his  promise,  as  some  men 
count  slackness  ;  but  is  longsuffer- 
ing  to  us-ward,  not  willing  that 
any  should  perish,  but  that  all 
should  come  to  repentance. 

10  But  the  day  of  the  Lord 
will  come  as  a  thief  in  the  night; 
in  the  which  the  heavens  shall  pass 
away  with  a  great  noise,  and  the 
elements  shall  melt  with  fervent 
heat,  the  earth  also  and  the  works 
that  are  therein  shall  be  burn- 
ed up. 

11  Seeing  then  that  all  these 
things  shall  be  dissolved,  what 
manner  of  persons  ought  ye  to  be 
in  all  holy  conversation  and  god- 
liness, 

12  Looking  for  and  hasting  un- 
to the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  fire 
shall  be  dissolved,  and   the  ele- 

referring  to  the  originally  liquid  condition 

of  the  earth.  See  Gen.  i.  6. 6.  Being 

overflowed  with  water  at  the  great  deluge. 

7.  By  the  same  word  which  made 

them.     See  ver.  6.     "  Are  held  in  store 
for  fire,  and  kept  for  the  day  of  judgment 

and  destruction  of  ungodly  men." 9. 

Concerning  his  'promise  to  come  in  judg- 
ment.  "  As  some  men  count  it  slackness 

on  his  part." 11.  All  these  things, 

i.  e.,  these  material  objects  which  sur- 
round us.    Conversation,  or  "  conduct." 


500 


I.  JOHN. 


inents    shall    melt   with    fervent 
heat  ? 

13  Nevertheless  we,  according 
to  his  promise,  look  for  new  heav- 
ens and  a  new  earth,  wherein  dwel- 
leth  righteousness. 

14  Wherefore,  beloved,  seeing 
that  ye  look  for  such  things,  be 
diligent  that  ye  may  be  found  of 
him  in  peace,  without  spot,  and 
blameless. 

15  And  account  that  the  long- 
suffering  of  our  Lord  is  salvation ; 
even  as  our  beloved  brother  Paul 
also  according  toHhe  wisdom  giv- 
en unto  him  hath  written  unto 
you; 


16  As  also  in  all  his  epistles, 
speaking  in  them  of  these  things ; 
in  which  are  some  things  hard  to 
be  understood,  which  they  that  are 
unlearned  and  unstable  wrest,  as 
they  do  also  the  other  Scriptures, 
unto  their  own  destruction. 

17  Ye  therefore,  beloved,  see- 
ing ye  know  these  things  before,  be- 
ware lest  ye  also,  being  led  away 
with  the  error  of  the  wicked,  fall 
from  your  own  steadfastness. 

18  But  grow  in  grace,  and  in 
the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ.  To  him 
be  glory  both  now  and  for  ever. 
Amen. 


0»» 


THE    FIRST    EPISTLE    GENERAL    OF 

JOHI, 


CHAPTER  I. 

THAT  which  was  from  the  be- 
ginning, which  we  have  heard, 
which  we  have  seen  with  our  eyes, 
which  we  have  looked  upon,  and 
our  hands  have  handled,  of  the 
Word  of  life ; 

2  (For  the  life  was  manifested, 

12.  Hasting  unto.  Rather,  "hasten- 

-13.  According  to  his  pro- 


mg  on. 


mise.     Isaiah  lxv.  IT  and  lxvi.  22. 
15.  Is  salvation,  i.  e..  has  salvation  as 

its   object. 16.   In  which,  i.   e.,   in 

which  things  regarding  Christ's  coming. 
Not  "in  which  epistles."  The  other 
Scriptitrcs.  Other  than  those  parts  which 
treat  of  Christ's  coming. — The  argument 
of  this  chapter  is  thus :  "  Remember  the 
prophecies  of  the  earth's  destruction  and 
the  new  creation  at  Christ's  coming,  and 
that  God  delays  their  accomplishment  in 


and  we  have  seen  it,  and  bear  wit- 
ness, and  shew  unto  you  that  eter- 
nal life,  which  was  with  the  Father, 
and  was  manifested  unto  us;) 

3  That  which  we  have  seen  and 
heard  declare  we  unto  you,  that  ye 
also  may  have  fellowship  with  us : 
and  truly  our  fellowship  is  with 

mercy  to  man.  Prepare  for  that  day  by 
growing  in  grace." 


This  Epistle  was  written  by  the  apostle 
John,  probably  about  A.  D.  80,  to  the 
Christians  of  Asia  Minor.  He  urges 
them  to  growth  in  the  love  of  God  and 
the  brethren,  as  being  the  children  of 
God,  separated  from  the  evil  world. 

I. — 1.  Compare  the  introduction  to 
John's  Gospel.  The  beginning.  The 
same  "  beginning  "  as  in  John  i.  1  and  in 
chap.  ii.  13,  14  of  this  epistle.     Which 


I.  JOHN. 


501 


the  Father,  and  with  his  Son  Je- 
sus Christ. 

4  And  there  things  write  we 
unto  you,  that  your  joy  may  be 
full. 

5  This  then  is  the  message 
which  we  have  heard  of  him,  and 
declare  unto  you,  that  God  is 
light,  and  in  him  is  no  darkness 
at  all. 

6  If  we  say  that  we  have  fel- 
lowship with  him,  and  walk  in 
darkness,  we  lie,  and  do  not  the 
truth : 

7  But  if  we  walk  in  the  light, 
as  he  is  in  the  light,  we  have  fel- 
lowship one  with  another,  and  the 
blood  of  Jesus  Christ  his  Son 
cleanseth  us  from  all  sin. 

8  If  we  say  that  we  have  no 
sin,  we  deceive  ourselves,  and  the 
truth  is  not  in  us. 

9  If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our 
sins,  and  to  cleanse  us  from  all 
unrighteousness. 

10  If  we  say  that  we  have  not 

we  have  deliberately  looked  upon.  Our 
hands  have  handled.  An  Oriental  ex- 
pression of  intimate  knowledge.  TJie 
Word  of  life,  V  e.,  Christ  Jesus,  the 
eternal  Word,  the  express  image  of  the 
Father's  substance,  in  whom  is  life.   See 

John  i.  1-4. 5.  This  then.     Rather,. 

"  and  this."    Of  him,  i.  e.,  "  from  him." 

6.    We  lie,  and  do  not  the  truth. 

We  lie  verbally  and  practically. 7. 

We  have  fellowship  one  with  another  as 
a  natural  consequence  of  rejoicing  equal- 
ly in  the  light. 8    This  light  (Christ 

and  his  knowledge)  shows  us  to  be  sin- 
ners by  nature. 9.  Faithful  and  just. 

"Faithful  "to  his  promise  and  "just" 
in  the  basis  of  that  promise,  i.  e.,  Christ's 
satisfaction  for  sin. — The  argument  of 
this  chapter  is  thus :  "  God  is  light,  and 
to  be  his  we  must  be  in  his  light.  Yet 
that  light  reveals  our  native  sinfulness." 
II. — 1 .  My  little  children.     An  affec- 


sinned,  we  make  him  a  liar,  and 
his  word  is  not  in  us. 

CHAPTER  II. 

MY  little  children,  these  things 
write  I  unto  you,  that  ye  sin 
not.  And  if  any  man  sin,  we  have 
an  advocate  with  the  Father,  Jesus 
Christ  the  righteous : 

2  And  he  is  the  propitiation  for 
our  sins :  and  not  for  ours  only,  but 
also  for  the  sins  of  the  whole  world. 

3  And  hereby  we  do  know  that 
we  know  him,  if  we  keep  his  com- 
mandments. 

4  He  that  saith,  I  know  him, 
and  keepeth  not  his  command- 
ments, is  a  liar,  and  the  truth  is 
not  in  him. 

5  But  whoso  keepeth  his  word, 
in  him  verily  is  the  love  of  God 
perfected  :  hereby  know  we  that 
we  are  in  him. 

6  He  that  saith  he  abideth  in 
him  ought  himself  also  so  to  walk, 
even  as  he  walked. 

7  Brethren,    I   write   no   new 

tionate  style  of  address  to  disciples  or 
spiritual  wards.  Compare  John  xiii.  33, 
Gal.  iv.   19.     Any  man.     Better  "  any 

one." 2.    Propitiation.      Expiatory 

and  reconciling  sacrifice. 3.    There 

is  a  difference  in  tense  in  the  two  occur- 
rences of  the  verb,  which  is  difficult  to 
express  in  English.  Perhaps  this  is  like 
it:  "  Hereby  do  we  know  that  we  pos- 
sess his  intimacy."  This  is  harsh,  and 
yet  more  near  to  the  meaning  of  the 
original  than  our  common  version.  The 
knowledge  of  God,  expressed  by  the  use 
of  the  perfect  tense  of  the  verb  in  Greek, 
is  the  knowledge   obtained  by  a  close 

union  with  him. 4.  /  know  him. 

The  preceding  remark  applies  to  this. 
5.  Is  perfected.  Has  its  full  exhi- 
bition and  power.  We  are  in  him. 
Equivalent  to  "we  know  him"  in  ver. 

3,  which  see. 6.  Even  as  he  (i.  e., 

God  in  Christ)  walked. 7.  An  old 


e 


502 


I.  JOHN. 


commandment  unto  you,  but  an 
old  commandment  which  ye  had 
from  the  beginning.  The  old  com- 
mandment is  the  word  which  ye 
have  heard  from  the  beginning. 

8  Again,  a  new  commandment 
I  write  unto  you,  which  thing  is 
true  in  him  and  in  you  :  because 
the  darkness  is  past,  and  the  true 
light  now  shineth. 

9  He  that  saith  he  is  in  the 
light,  and  hateth  his  brother,  is 
in  darkness  even  until  now. 

id  He  that  loveth  his  brother 
abideth  in  the  light,  and  there  is 
none  occasion  of  stumbling  in  him. 

commandment,  which  ye  had  from  the 
beginning  of  the  world.  The  old  com- 
mandment is  the  word,  etc.,  i.  e.,  is  the 
doctrine  of  obedience.     See  above,  ver. 

3-5. 8.  A  new  commandment.     See 

John  xiii.  34.  This  new  commandment 
is  to  love  one  another  as  Christ  loved 
us.  The  apostle  goes  on  to  show  this 
brotherly  love,  gauged  by  Christ's  love, 
was  new  to  the  Church  with  the  new 
revelation.  Which  is  true  in  him  and 
in  you,  i.  e.,  which  has  its  true  expres- 
sion in  your  likeness  to  him.  Comp.  the 
phrase  in  John  ii.  4,  "  What  have  I  to 
do  with  thee,"  which  in  the   Greek  is, 

"What  to   me   and   to   thee." 10. 

There  is  none  occasion  of  stumbling. 
Or,  "  there  is  no  stumblingblock  in  him 
or  about  him."  In  other  words,  he  walks 
safely.  In  the  next  verse  the  converse 
position  is  shown. 12-14.  The  re- 
petition in  these  verses  is  not  that  of 
tautology,  but  of  earnestness.  The 
change  from  "  I  write "  to  "I  have 
written  "  (in  Greek  a  change  from  the 
present  to  the  aorist  tense),  I  do  not  at- 
tempt to  give  a  reason  for,  unless  it  is 
one  of  euphony.  I  do  not  regard  the 
persons  addressed  as  divided  into  three 
classes  according  to  their  age,  first,  be- 
cause then  the  order  would  be  different, 
either  fathers,  young  men,  children,  or 
children,  young  men,  fathers;  and  sec- 
ondly, because  the  apostle  styles  all  the 
Church  his  "  little  children."    See  ver. 


11  But  he  that  hateth  his  bro- 
ther is  in  darkness,  and  walketh  in 

|  darkness,  and  knoweth  not  whith- 
er he  goeth,  because  that  darkness 
hath  blinded  his  eyes. 

12  I  write  unto  you,  little  chil- 
dren, because  your  sins  are  forgiv- 
en you  for  his  name's  sake. 

13  I  write  unto  you,  fathers, 
because  ye  have  known  him  that 
is  from  the  beginning.  I  write 
unto  you,  young  men,  because  ye 
have  overcome  the  wicked  one.  I 
write  unto  you,  little  children,  be- 
cause ye  have  known  the  Father. 

14  I  have  written  unto  you,  fa- 

1.  I  rather  regard  the  verses  as  com- 
prising two  addresses  to  the  Church  at 
large,  each  having  subordinated  two 
special  addresses  to  the  old  and^  young 
members  respectively,  thus : 

1.  T  write  unto  you,  little  children  (i.  e.,  my 
Christian  flock),  because  your  sins  are  for- 
given you  for  his  name's  sake. 

a.  I  write  unto  you,  fathers,  because  ye 
know  the  Eternal  Son.    (See  chap.  i.  1.) 

0.  I  write  unto  you,  young  men,  because 
ye  have  overcome  the  wicked  one. 

2.  I  write  unto  yoti,  little  children  (i.  e.,  my 
Christian  flock),  because  ye  know  the  Fa- 
ther. 

a,  1  write  unto  you,  fathers,  because  ye 

know  the  Eternal  Son. 
o.  I  write  unto  you,  young  men,  because 

ye  are  strong,  and  the  word  of  God  re- 

maineth  in  you,  and  ye  have  overcome 

the  wicked  one. 

The  apostle  wrote  to  the  Church  to 
increase  their  joy  and  graces  (chap.  i.  4 
and  ii.  1),  and  therefore  could  only  write 
to  them  as  forgiven  children  of  the  Fa- 
ther. Because  they  were  such,  he  wrote 
to  them.  He  would  never  have  written 
such  an  epistle,  so  full  of  inward  experi- 
ence of  the  divine  life,  to  the  world. 
In  particular,  the  superior  knowledge  of 
the  older  Christians  and  the  superior 
vigour  of  the  younger  Christians  en- 
couraged him  in  writing  to  them,  from 
which  knowledge  and  vigour  he  looked 
for  that  increase  of  joy  and  graces,  to 
promote  which  was  his  highest  object. 
The  phrase  "  ye  have  known,"  occurring 


I.  JOHN. 


503 


thers,  because  ye  have  known  him 
that  is  from  the  beginning.  I  have 
written  unto  you,  young  men,  be- 
cause ye  are  strong,  and  the  word 
of  God  abideth  in  you,  and  ye  have 
overcome  the  wicked  one. 

15  Love  not  the  world,  neither 
the  things  that  are  in  the  world. 
If  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him. 

16  For  all  that  is  in  the  world, 
the  lust  of  the  flesh,  and  the  lust 
of  the  eyes,  and  the  pride  of  life, 
is  not  of  the  Father,  but  is  of  the 
world. 

17  And  the  world  passeth  away, 
and  the  lust  thereof :  but  he  that 
doeth  the  will  of  God  abideth  for 
ever. 

18  Little  children,  it  is  the  last 
time  :  and  as  ye  have  heard  that 
antichrist  shall  come,  even  now  are 
there  many  antichrists ;  whereby 
we  know  that  it  is  the  last  time. 

19  They  went  out  from  us,  but 
they  were  not  of  us ;  for  if  they 
had  been  of  us,  they  would  no 
doubt  have  continued  with  us : 
but  they  went  oat,  that  they  might 
be  made  manifest  that  they  were 
not  all  of  us. 

20  But  "ye   have    an   unction 

twice  in  ver.  13  and  once  in  ver.  14,  is 
the  same  as  that  in  ver.  8  as  regards 
tense,  and  should  be  rendered  simply 
"  ye  know,"  i.  e.,  intimately.     See  ver. 

3.- 15.  For  this  use  of  "  the  world," 

see  John  xvii.  9-16. 16.  The  lust  of 

the  flesh,  the  lust  of  the  eyes,  and  the 
pride  of  life.  These  do  not  seem  to  be 
three  separate  classes  of  vice,  but  three 
characteristics  of  man's  depravity.  It 
is  carnal  desire,  cultivated  through  the 
senses  (of  which  the  eye  is  chief  and 
representative  of  all)  and  inducing  a 
reckless,  selfish  life.  Pride.  Rather, 
"vain  boasting."     See  James  iv.  16, 


from  the  Holy  One,  and  ye  know 
all  things. 

21  I  have  not  written  unto  you 
because  ye  know  not  the  truth,  but 
because  ye  know  it,  and  that  no  lie 
is  of  the  truth. 

22  Who  is  a  liar  but  he  that 
denieth  that  Jesus  is  the  Christ? 
He  is  antichrist,  that  denieth  the 
Father  and  the  Son. 

23  Whosoever  denieth  the  Son, 
the  same  hath  not  the  Father : 
[bat]  he  that  acknowledgeth  the  So?i 
hath  the  Father  also. 

24  Let  that  therefore  abide  in 
you,  which  ye  have  heard  from 
the  beginning.  If  that  which  ye 
have  heard  from  the  beginning 
shall  remain  in  you,  ye  also  shall 
continue  in  the  Son,  and  in  the 
Father. 

25  And  this  is  the  promise  that 
he  hath  promised  us,  even  eternal 
life. 

26  These  things  have  I  written 
unto  you  concerning  them  that  se- 
duce you. 

27  But  the  anointing  which  ye 
have  received  of  him  abideth  in 
you,  and  ye  need  not  that  any  man 
teach  you :  but  as  the  same  anoint- 
ing teacheth  you  of  all  things,  and 

where  the  same  word  is  used. 18. 

Little  children.  See  ver.  1.  Tfie  last 
time,  spoken  of  in  the  prophets.  See 
Isaiah  ii.  2.     As  ye  have  heard.     See 

Matt.  xxiv.  5. i9.  No  doubt.     This 

is  gratuitously  inserted  by  the  transla- 
tors.  20.  Unction.  Better  "  anoint- 
ing," as  the  same  word  is  translated 
twice  in  ver.  27.  Holy  One,  i.  e.,  Christ. 
See  Acts  iii.  14.  Ye  know  all  things, 
i.  e.,  ye  know  what  is  truth  and  what  is 
falsehood ;  ye  know  all  things  in  their 

great  relationship  to  truth. 21.  See 

note  on  ver.  12. 22.  He  is  anti- 
christ, that  denieth  the  Father  and  the 


504 


I.  JOHN. 


is  truth,  and  is  no  lie,  and  even  as 
it  hath  taught  you,  ye  shall  abide 
in  him. 

28  And  now,  little  children, 
abide  in  him;  that,  when  he  shall 
appear,  we  may  have  confidence, 
and  not  be  ashamed  before  him 
at  his  coming. 

29  If  ye  know  that  he  is  right- 
eous, ye  know  that  every  one  that 
doeth  righteousness  is  born  of  him. 

CHAPTER  III. 

BEHOLD,  what  manner  of  love 
the  Father  hath  bestowed  up- 
on us,  that  we  should  be  called 
the  sons  of  God :  therefore  the 
world  knoweth  us  not,  because  it 
knew  him  not. 

2  Beloved,  now  are  we  the  sons 
of  God,  and  it  doth  not  yet  appear 
what  we  shall  be  :  but  we  know 
that,  when  he  shall  appear,  we 
shall  be  like  him ;  for  we  shall 
see  him  as  he  is. 

3  And  every  man  that  hath 
this  hope  in  him  purifieth  him- 
self, even  as  he  is  pure. 

Son,  i.  e.,  he  is  the  Antichrist,  and,  by 
denying  that  Jesus  is  the  Christ,  he 
really  denieth  the  Father  and  the  Son, 
for  the  Father  hath  witnessed  of  the 
Son,  and  the  Son  witnessed  of  the  Fa- 
ther.  28.  Little  children.   See  ver.  1. 

29.   If  ye  know.     Better  "  if  ye 

see."  A  different  verb  from  that  which 
follows. — The  argument  of  this  chapter 
is  thus :  "  Our  native  sinfulness  is  over- 
come in  Christ,  and  we  should  continue 
to  progress  against  remaining  sin.  Obe- 
dience to  God  and  love  of  the  brethren 
are  characteristics  of  the  Christian  life. 
We  must  avoid  worldliness,  for  we  are- 
set  apart  from  the  world  by  an  anointing 
of  Christ." 

III. — 1.  The  world  cannot  appreciate 
us  as  Christians,  until  it  first  appreciate 
Christ. 2.   Comp.  chap.  ii.  28.     The 


4  Whosoever  committeth  sin 
transgresseth  also  the  law :  for 
sin  is  the  transgression  of  the 
law. 

5  And  ye  know  that  he  was 
manifested  to  take  away  our  sins; 
and  in  him  is  no  sin. 

6  Whosoever  abide th  in  him 
sinneth  not :  whosoever  sinneth 
hath  not  seen  him,  neither  known 
him. 

7  Little  children,  let  no  man 
deceive  you  :  he  that  doeth  right- 
eousness is  righteous,  even  as  he  is 
righteous. 

8  He  that  committeth  sin  is  of 
the  devil ;  for  the  devil  sinneth 
from  the  beginning.  For  this 
purpose  the  Son  of  God  was  man 
ifested,  that  he  might  destroy  the 
works  of  the  devil. 

9  Whosoever  is  born  of  God 
doth  not  commit  sin  ;  for  his  seed 
remaineth  in  him  :  and  he  cannot 
sin,  because  he  is  born  of  God. 

10  In  this  the  children  of  God 
are  manifest,  and  the  children  of 
the   devil :    whosoever  doeth  not 

sight  of  our  glorified  Redeemer  will  as- 
similate us  to  him.     He  shall  appear, 

i.  e.,  God  in   Christ. 3.  The  clearer 

our   expectation,    the   more   rapid    our 

sanctification. 4.   "Every  one  who 

committeth  sin  committeth  lawlessness, 
and  his  sin  is  his  lawlessness."  I  think 
this  means  that  the  essence  of  sin  is 
opposition  to  law. 5.  He  was  mani- 
fested, i.  e.,  Christ.  Christ's  purpose  was 
to  remove  sin,  and  Christ's  example  was 

sinless. 7.  Little  children.    See  chap. 

ii.  1.     The  truly  righteous  man  is  right- 
eous after  the  model  of  Christ. 8. 

The  sinful  man  takes  the  devil  as  his 

model. 9.  His  seed,  i.  e.,  God's  seed. 

Being  made  a  child  of  God,  a  man  re- 
ceives the  qualities  of  his  Divine  Father. 

10.  Neither  he  that  loveth  not  his 

brother.   Here  the  apostle  resumes  from 


I.  JOHN. 


50o 


righteousness  is  not  of  God,  nei- 
ther he  that  loveth  not  his  bro- 
ther. 

11  For  this  is  the  message  that 
ye  heard  from  the  beginning,  that 
we  should  love  one  another. 

12  Not  as  Cain  who  was  of  that 
wicked  one,  and  slew  his  brother. 
And  wherefore  slew  he  him  1  Be- 
cause his  own  works  were  evil, 
and  his  brother's  righteous. 

13  Marvel  not,  my  brethren,  if 
the  world  hate  you. 

14  We  know  that  we  have  pass- 
ed from  death  unto  life,  because 
we  love  the  brethren.  He  that 
loveth  not  his  brother  abideth  in 
death. 

15  Whosoever  hateth  his  broth- 
er is  a  murderer :  and  ye  know 
that  no  murderer  hath  eternal  life 
abiding  in  him. 

16  Hereby  perceive  we  the  love 
of  God,  because  he  laid  down  his 
life  for  us  :  and  we  ought  to  lay 
down  our  lives  for  the  brethren. 

17  But  whoso  hath  this  world's 
good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels 
of  compassion  from  him,  how  dwell- 
eth  the  love  of  God  in  him  ? 

chap.  ii.  11,  the  long  intermediate  pas- 
sage having  shown  our  change  from  sin 
to  righteousness  through  the  love  of  God 

to   us. 12.  "And  not   be   as  Cain 

was." -1 3.  If  the  world  hate  you  as 

Cain  hated  Abel,  and  for  the  same  cause. 

14.  Our  brotherly  love  is  one  of 

the  distinctive  marks  of  our  conversion. 

Abideth,  or  "  remaineth." 15.  Is  a 

murderer  like  Cain. 16.  "  Herein  we 

know  what  true  love  is,  that  he  (Christ) 

laid  down,  &c."     See  chap.  iv.  10. 

17.  His  bowels  of  compassion,  or  u  his 

heart." 18.  My  little  children.    See 

chap.  ii.  1.  "  Let  us  not  love  with  words, 

which  is  a  mere  tongue-love,  but  let  us 

love  with  deeds,  which  is  a  true  love." 

22 


18  My  little  children,  let  us  not 
love  in  word,  neither  in  tongue : 
but  in  deed  and  in  truth. 

19  And  hereby  we  know  that 
we  are  of  the  truth,  and  shall  as- 
sure our  hearts  before  him. 

20  For  if  our  heart  condemn  us, 
God  is  greater  than  our  heart,  and 
knoweth  all  things. 

21  Beloved,  if  our  heart  con- 
demn us  not,  then  have  we  confi- 
dence toward  God. 

22  And  whatsoever  we  ask,  we 
receive  of  him,  because  we  keep 
his  commandments,  and  do  those 
things  that  are  pleasing  in  his  sight. 

23  And  this  is  his  command- 
ment, That  we  should  believe  on 
the  name  of  his  Son  Jesus  Christ, 
and  love  one  another,  as  he  gave 
us  commandment. 

24  And  he  that  keepeth  his 
commandments  dwelleth  in  him, 
and  he  in  him.  And  hereby  we 
know  that  he  abideth  in  us,  by  the 
Spirit  which  he  hath  given  us. 

CHAPTER  IV. 

BELOVED,  believe  not  eve- 
ry spirit,  but  try  the  spirits 
whether  they  are  of  God  :  because 
19.   And  shall  assure  our  hearts 


before  him,  i.  e.,  we  shall  give  our  hearts 
peace  before  God,  as  sure  of  our  conver- 
sion.  20.  If  our  heart  condemn  us. 

God,  who  knows  the  heart,  will  see  the 
evil  which  our  own  consciences  perceive, 
and  we  can,  of  course,  have  no  peace 

before  him. 24.  And  he  (Christ)  in  * 

him  (the  obedient  one). — The  argument  j 
of  this  chapter  is  thus :   "  God's  love  to  • 
us  has  made  us  his  children,  and  thus 
has  separated  us  from  sin  to  righteous- 
ness, of  which  this  love  for  the  brethren 
is  a  distinguishing  mark,  the  existence 
of  which  will  be  a  witness  to  us  of  our 
conversion." 
IV. — 1.    This  chapter  should  com- 


506 


I.  JOHN. 


many  false  prophets  are  gone  out 
into  the  world. 

2  Hereby  know  ye  the  Spirit 
of  God :  Every  spirit  that  con- 
fesseth  that  Jesus  Christ  is  come 
in  the  flesh  is  of  God  : 

3  And  every  spirit  that  con- 
fesseth  not  that  Jesus  Christ  is 
come  in  the  flesh  is  not  of  God : 
and  this  is  that  spirit  of  antichrist, 
whereof  ye  have  heard  that  it 
should  come;  and  even  now  al- 
ready is  it  in  the  world. 

4  Ye  are  of  God,  little  children, 
and  have  overcome  them  ;  because 
greater  is  he  that  is  in  you,  than 
he  that  is  in  the  world. 

5  They  are  of  the  world  :  there- 
fore speak  they  of  the  world,  and 
the  world  heareth  them. 

6  We  are  of  God :  he  that 
knoweth  God  heareth  us ;  he  that 
is  not  of  God  heareth  not  us. 
Hereby  know  we  the  spirit  of 
truth,  and  the  spirit  of  error. 

7  Beloved,  let  us  love  one  an- 
other :  for  love  is  of  God ;  and 
every  one  that  loveth  is  born  of 
God,  and  knoweth  God. 

8  He  that  loveth  not,  knoweth 
not  God  ;  for  God  is  love. 

mence  with  the  last  clause  of  the  pre- 
ceding chapter,  where  a  new  proof  of 
our  conversion  is  given  in  the  presence 
of  the  Spirit.  This  verse  evidently  re- 
fers to  J,he  miraculous  powers  conferred 
by  the  Spirit  in  the  early  Church.  There 
were  counterfeit  exhibitions  of  such  in- 
fluences.  4.   Little   children.     See 

chap.  ii.  1.  Tlicm,  i.  e.,  those  deceivers 
who  counterfeit  spiritual  influences. 

6.  Hereby,  i.  e.,  by  the  methods  above 
given,  to  wit,  the  confession  of  Christ 
and  the  audience  of  God's  people. 

7.  After  the  digression  regarding  an- 
other proof  of  discipleship  and  conver- 
sion, the  apostle  here  returns  to  his. 


9  In  this  was  manifested  the 
love  of  God  toward  us,  because 
that  God  sent  his  only  begotten 
Son  into  the  world,  that  we  might 
live  through  him. 

10  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us, 
and  sent  his  Son  to  be  the  propi- 
tiation for  our  sins. 

11  Beloved,  if  God  so  loved  us, 
we  ought  also  to  love  one  another. 

12  No  man  hath  seen  God  at 
any  time.  If  we  love  one  another, 
God  dwelleth  in  us,  and  his  love 
is  perfected  in  us. 

13  Hereby  know  we  that  we 
dwell  in  him,  and  he  in  us,  be- 
cause he  hath  given  us  of  his  Spir- 
it. 

14  And  we  have  seen  and  do 
testify  that  the  Father  sent  the 
Son  to  le  the  Saviour  of  the  world. 

15  Whosoever  shall  confess  that 
Jesus  is  the  Son  of  God,  God  dwel- 
leth in  him,  and  he  in  God. 

16  And  we  have  known  and  be- 
lieved the  love  that  God  hath  to 
us.  God  is  love ;  and  he  that 
dwelleth  in  love  dwelleth  in  God, 
and  God  in  him. 

17  Herein  is  our  love    made 

main  theme  of  brotherly  love,  and  urges 

it  from  the  example  of  God. 9.  Only 

begotten.  Comp.  John  i.  14,  18,  and  iii. 
16,  18.  Also  Heb.  xi.  11. 10.  Pro- 
pitiation.   See  chap.  ii.  2. 12.  "No 

man  hath  seen  God  at  any  time ;  but 
when  we  see  God-given  graces  in  our 
brethren,  which  bring  them  to  the  like- 
ness of  God,  we  love  them  and  love 
God  in  them.  For  as  God  is  really  in 
us  Christians,  we,  in  loving  one  another, 
exhibit  our  love  to  Him."     Comp.  ver. 

20. 13.    This  verse  is  a  repetition 

(with  a  little  more  strength)  of  chap.  iii. 
24.  It  seems  to  be  inserted  here  just  to 
remind  an  objector  that  the  love  of  God 


I.  JOHN. 


507 


perfect,  that  we  may  have  bold- 
ness in  the  day  of  judgment :  be- 
cause as  he  is,  so  are  we  in  this 
world. 

18  There  is  no  fear  in  love ; 
but  perfect  love  casteth  out  fear ; 
because  fear  hath  torment.  He 
that  feareth  is  not  made  perfect 
in  love. 

19  We  love  him,  because  he 
first  loved  us. 

20  If  a  man  say,  I  love  God, 
and  hateth  his  brother,  he  is  a 
liar  :  for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how 
can  he  love  God  whom  he  hath 
not  seen  ? 

21  And  this  commandment  have 
we  from  him,  That  he  who  loveth 
God  love  his  brother  also. 

CHAPTER  V. 

WHOSOEVER  believeth  that 
Jesus  is  the  Christ  is  born 

in  our  brethren  is  no  chimera,  but  that 
we  have  proof  of  God's  presence  in  us. 
The  verses  which  follow  to  ver.  17  are 

directed  to  the  same  end. 16.  God 

is  so  truly  love  that  there  can  be  no  love 

where  God  is  absent. 17.  Our  love. 

Or,  "  love  among  us,"  i.  e.,  our  mutual 
love.  Herein,  i.  e.,  in  this  knowledge 
of  God's  presence  in  us.     For  he  and 

we  are  thus  ever  together. 18.  Is 

not  made  perfect.  Does  not  receive  his 
full  growth  or  appreciating  experience. 

19.  The  very  fact  that  God  loves 

us   (which   precedes  our  love  to  him) 

should  drive  away  fear. 20.  uHe 

that  loveth  not  his  brother  (who  has  God 
in  him)  whom  he  hath  seen,  how  can  he 
love  God  whom  he  hath  not  seen  ?  "  If 
a  man  cannot  love  holiness  as  exempli- 
fied in  a  visible  Christian  life,  how  can 
he  love  the  holiness  of  the  invisible 
God? 21.  Besides  all  other  argu- 
ments for  loving  our  brethren,  God  has 
commanded  it. — The  argument  of  this 


of  God  :  and  every  one  that  lov- 
eth him  that  begat  loveth  him 
also  that  is  begotten  of  him. 

2  By  this  we  know  that  we 
love  the  children  of  God,  when  we 
love  God,  and  keep  his  command- 
ments. 

3  For  this  is  the  love  of  God, 
that  we  keep  his  commandments  : 
and  his  commandments  are  not 
grievous. 

4  For  whatsoever  is  born  of 
God  overcometh  the  world  :  and 
this  is  the  victory  that  overcometh 
the  world,  even  our  faith. 

5  Who  is  he  that  overcometh 
the  world,  but  he  that  believeth 
that  Jesus  is  the  Son  of  God  ? 

6  This  is  he  that  came  by  water 
and  blood,  even  Jesus  Christ ;  not 
by  water  only,  but  by  water  and 
blood.  And  it  is  the  Spirit  that 
beareth  witness,  because  the  Spirit 
is  truth. 

7  For  there  are  three  that  bear 

chapter  is  thus :  "  We  also  have  the 
witness  of  the  Spirit.  We  should  love 
one  another,  because  God  loved  us,  be- 
cause we  will  thus  love  God  in  our 
brother,  and  because  God  has  com- 
manded us  so  to  do." 

V. — 1,  2.  A  continuation  of  the  argu- 
ment to  love  our  brother,  because  God 
is  in  him,  which  argument  had  scarcely 
been  interrupted  by  ver.  21  of  the  pre- 
ceding chapter.  The  second  verse  is  the 
converse  of  chap.  iv.  7.  The  child  of  God 
loves  God,  keeps  his  commandments, 
and  loves  the  brethren.  The  presence 
of  any  one  of  these  characteristics  proves 

the  presence  of  the  others. 3.  See 

Matt.  xi.  30.  There  can  be  no  true  love 
of  God  without  keeping  his  command- 
ments.  -4.  It  is  through  faith  we  are 

able  to  keep  his  commandments,  by 
overcoming    the    world,    which   would 

make  us  disobedient. 5.  The   only 

conquest  of  the  worldly  spirit  is  by  the 
believer  in  Christ.— —6.  By  water  and 


508 


I.  JOHN. 


record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost :  and 
these  three  are  one. 

8  And  there  are  three  that  bear 
witness  in  earth,  the  spirit,  and  the 
water,  and  the  blood :  and  these 
three  agree  in  one. 

9  If  we  receive  the  witness  of 
men,  the  witness  of  God  is  great- 
er :  for  this  is  the  witness  of  God 
which  he  hath  testified  of  his 
Son. 

10  He  that  believeth  on  the 
Son  of  God  hath  the  witness  in 
himself :  he  that  believeth  not 
God  hath  made  him  a  liar ;  be- 
cause he  believeth  not  the  record 
that  God  gave  of  his  Son. 

11  And  this  is  the  record,  that 
God  hath  given  to  us  eternal  life, 
and  this  life  is  in  his  Son. 

12  He  that  hath  the  Son  hath 
life;  and  he  that  hath  not  the  Son 
of  God  hath  not  life. 

13  These  things  have  I  written 
unto  you  that  believe  on  the  name 
of  the  Son  of  God ;  that  ye  may 
know  that  ye  have  eternal  life, 
and  that  ye  may  believe  on  the 
name  of  the  Son  of  God. 

14  And  this  is  the  confidence 
that  we  have  in  him,  that,  if  we 

blood,  i.  e.,  to  cleanse  and  to  atone. 
Christ  came  to  pardon  by  his  blood  and 
to  purify  by  his  Spirit.  By  this  latter 
we  overcome  the  world  and  obey  God's 
commandments.  The  gifts  of  the  Spirit 
are  testimony  to  this  work  of  God  in  us. 

8.  The  spirit  and  the  water  and  the 

blood,  i.  e.,  the  outward  gifts  of  the 
Spirit,  the  renewed  and  purified  heart, 
and  the  pardon  through  Christ's  blood. 
All  these  three  were  satisfactory  wit- 
nesses to  the  same  soul.  The  world  could 
not  see  and  appreciate  these  witnesses, 
except  in  this  outward  way,  viz. :  it 
could  see    the    miracles,   observe  the 


ask  any  thing  according  to  his 
will,  he  heareth  us  : 

15  And  if  we  know  that  he 
hear  us,  whatsoever  we  ask,  we 
know  that  we  have  the  petitions 
that  we  desired  of  him. 

16  If  any  man  see  his  brother 
sin  a  sin  which  is  not  unto  death, 
he  shall  ask,  and  he  shall  give 
him  life  for  them  that  sin  not 
unto  death.  There  is  a  sin  unto 
death  :  I  do  not  say  that  he  shall 
pray  for  it. 

17  All  unrighteousness  is  sin  : 
and  there  is  a  sin  not  unto  death. 

18  We  know  that  whosoever  is 
born  of  God  sinneth  not ;  but  he 
that  is  begotten  of  God  keepeth 
himself,  and  that  wicked  one 
toucheth  him  not. 

19  And  we  know  that  we  are  of 
God,  and  the  whole  world  lieth  in 
wickedness. 

20  And  we  know  that  the  Son 
of  God  is  come,  and  hath  given  us 
an  understanding,  that  we  may 
know  him  that  is  true ;  and  we 
are  in  him  that  is  true,  even  in  his 
Son  Jesus  Christ.  This  is  the 
true  God,  and  eternal  life. 

21  Little  children,  keep  your- 
selves from  idols.     Amen. 

changed  life  of  the  Christian,  and  hear 
the  approved  record  of  Christ's  death 
and  resurrection.  Comp.  verses  9  and 
10,  where  we  see  a  distinction  between 

the  inward  and  outward  testimony. 

15.  That  he  hear  us.     Bad  grammar. 

Rather    "that  he  heareth  us." 16. 

This  seems  clearly  to  show  that  there  is 
a  limit  to  our  power  of  intercession  for 

our  fellow-men. 20.  This  Jesus  Christ 

is  the  true  God. 21.  Little  children. 

See  chap.  ii.  1. — The  argument  of  this 
chapter  is  thus :  "As  we  love  God  in 
one  another,  so  we  keep  God's  com- 
mandments through   a  faith   in   Christ 


THE    SECOND   EPISTLE    OF 

jo  hist. 


THE  elder  unto  the  elect  lady 
and  her  children,  whom  I  love 
in  the  truth ;  and  not  I  only,  but 
also  all  they  that  have  known  the 
truth ; 

2  For  the  truth's  sake,  which 
dwelleth  in  us,  and  shall  be  with 
us  for  ever. 

3  Grace  be  with  you,  mercy, 
and  peace,  from  God  the  Father, 
and  from  the  Lord  Jesus  Christ, 
the  Son  of  the  Father,  in  truth 
and  love. 

4  I  rejoiced  greatly  that  I 
found  of  thy  children  walking  in 
truth,  as  we  have  received  a  com- 
mandment from  the  Father. 

5  And  now  I  beseech  thee,  la- 
dy, not  as  though  I  wrote  a  new 
commandment  unto  thee,  but  that 
which  we  had  from  the  beginning, 
that  we  love  one  another. 

6  And  this  is  love,  that  we  walk 

which  overcomes  the  world,  and  we  have 
a  three-fold  testimony  of  our  union  with 
God,  in  his  Spirit's  gifts,  in  our  renewed 
affections,  and  in  our  sense  of  pardon 
through  Christ's  blood.  I  write  in  order 
to  increase*  3'our  faith  and  to  urge  you 
to  confiding  prayer,  because  we  are  of 
God  and  in  Christ." 


1.  The  elect  lady.  Some  make  this 
"the  elect  Cyria,"  leaving  the  Greek 
word  for  "  lady"  untranslated,  and  con- 
sidering it  a  proper  name.  Others 
read  uthe  lady  Eclecta."  The  latter 
reading  is  disproved  by  the  last  verse. 
'27ie  elder  is,  of  course,  John  the  apos- 
tle. The  style  shows  it  and  tradition 
confirms  it.      They   that  have   know7i. 


after  his  commandments.  This  is 
the  commandment,  That,  as  ye 
have  heard  from  the  beginning, 
ye  should  walk  in  it. 

7  For  many  deceivers  are  en- 
tered into  the  world,  who  confess 
not  that  Jesus  Christ  is  come  in 
the  flesh.  This  is  a  deceiver  and 
an  antichrist. 

8  Look  to  yourselves,  that  we 
lose  not  those  things  which  we 
have  wrought,  but  that  we  receive 
a  full  reward. 

9  Whosoever  transgresseth,  and 
abideth  not  in  the  doctrine  of 
Christ,  hath  not  God.  He  that 
abideth  in  the  doctrine  of  Christ, 
he  hath  both  the  Father  and  the 
Son. 

10  If  there  come  any  unto  you, 
and  bring  not  this  doctrine,  receive 
him  not  into  your  house,  neither 
bid  him  God  speed  : 

Rather   "they  that   know." 2.  For 

the  truth's  sake  is  the  love.  Christians 
love  one  another  because  of  the  truth  in 

them. 3.   In   truth   and  love.     See 

preceding  note. 4.  From  the  Father 

in  the  Scriptures. 5.  Lady.     See  ver. 

1. 5,  6.  The  old  commandment  of 

obedience  is  really  the  same  as  the  new 
commandment  of  love.     See  1  John  ii. 

7,  8. 6.    "  This  is  the  commandment, 

even  as  ye  heard  from  the  beginning, 
that  ye  should  walk  in  it." 7.  A  de- 
ceiver . .  .an antichrist.  Rather  "  the  de- 
ceiver . . .  the  antichrist." 8.  Receive  a 

full  reward  by  avoiding  any  remission 
of  zeal  in  Christ's  service. 10.  Nei- 
ther bid  him  God  speed.  Rather  "nor 
say  Chaere  to  him,"  i.  e.,  do  not  give  him 


510 


III.  JOHN. 


11  For  he  that  biddeth  him 
God  speed  is  partaker  of  his  evil 
deeds. 

12  Having  many  things  to  write 
unto  you,  I  would  not  write  with 


paper  and  ink :  but  I  trust  to  come 
unto  you,  and  speak  face  to  face, 
that  our  joy  may  be  full. 

13  The  children  of  thy  elect 
sister  greet  thee.    Amen. 


-♦♦♦- 


THE   THIED   EPISTLE   OF 

JOEI. 


THE  elder  unto  the  well  belov- 
ed Gaius,  whom  I  love  in  the 
truth. 

2  Beloved,  I  wish  above  all 
things  that  thou  mayest  prosper 
and  be  in  health,  even  as  thy  soul 
prospereth. 

3  For  I  rejoiced  greatly,  when 
the  brethren  came  and  testified 
of  the  truth  that  is  in  thee,  even 
as  thou  walkest  in  the  truth. 

4  I  have  no  greater  joy  than 
to  hear  that  my  children  walk  in 
truth. 

5  Beloved,  thou  doest  faithfirl- 


the  salutation  of  an  intimate  friendship. 
"  Chaere  "  (rejoice)  was  the  Greek  salu- 
tation  at  meeting   and   parting.      Our 

translation  is  most  unfortunate. 11. 

See  preceding  note. — The  argument  of 
this  chapter  is  thus :  "  Hold  fast  to  Chris- 
tian love  and  obedience  in  the  face  of  the 
anti-Christian  teachers  in  the  Church." 


1.  T/ie  elder.  See  1  John  1.  Gams. 
The  Greek  for  Caius,  a  very  common 
Roman  name.  This  Gaius  was,  perhaps, 
the  Gaius  with  whom  Paul  stayed  at 
Corinth,  whose  hospitality  Paul  refers  to, 
Rom.  xvi.  23.  There  is  a  Gaius  of  Derbe 
and  another  of  Macedonia  mentioned  in 

Acts  xix.  29  and  xx.  4. 2.  Above  all  j 

things.     Rather  "  in  all  things."    There  I 


ly  whatsoever  thou  doest  to  the 
brethren,  and  to  strangers; 

6  Which  have  borne  witness 
of  thy  charity  before  the  church : 
whom  if  thou  bring  forward  on 
their  journey  after  a  godly  sort, 
thou  shalt  do  well : 

7  Because  that  for  his  name's 
sake  they  went  forth,  taking  no- 
thing of  the  Gentiles. 

8  We  therefore  ought  to  receive 
such,  that  we  might  be  fellow  help- 
ers to  the  truth. 

9  I  wrote  unto  the  church :  but 
Diotrephes,  who  loveth  to  have  the 


is   an    antithesis   between  "all  things" 

and     "soul." 6.     Charity.     Rather 

"  love."  After  a  godly  sort.  Literally, 
"worthily  of  God,"  i.  e.,   in  a  manner 

befitting  the  children  of  God. 7.  They 

went  forth  as  preachers  of  *he  gospel. 

9.  I  wrote  to  the  church  regarding 

these  missionaries,  but  Diotrephes,  who 
loveth  to  have  the  preeminence  among 
them,  does  not  acknowledge  my  au- 
thority. The  "  church  "  intended  is 
doubtless  the  Church  of  the  place  to  which 
Gaius  belonged,  per.haps  Corinth.  The 
apostle  had,  probably,  written  one  letter 
in  behalf  of  these  journeying  brethren 
to  the  Church  in  that  place,  but  through 
fear  that  Diotrephes  would  interfere  and 
hinder  the  object,  he  writes  this  other 


JUDE. 


511 


preeminence  among  them,  receiv- 
eth  us  not. 

10  Wherefore,  if  I  come,  I  will 
remember  his  deeds  which  he  do- 
eth,  prating  against  us  with  mali- 
cious words :  and  not  content 
therewith,  neither  doth  he  himself 
receive  the  brethren,  and  forbid- 
deth  them  that  would,  and  casteth 
them  out  of  the  church. 

11  Beloved,  follow  not  that 
which  is  evil,  but  that  which  is 
good.     He  that  doeth  good  is  of 


God :  but  he  that  doeth  evil  hath 
not  seen  God. 

12  Demetrius  hath  good  report 
of  all  men,  and  of  the  truth  itself : 
yea,  and  we  also  bear  record ;  and 
ye  know  that  our  record  is  true. 

13  I  had  many  things  to  write, 
but  I  will  not  with  ink  and  pen 
write  unto  the  3. 

14  But  I  trust  I  shall  shortly  see 
thee,  and  we  shall  speak  face  to  face. 
Peace  fo  to  thee.  Our  friends  salute 
thee.    Greet  the  friends  by  name. 


THE   GENEEAL   EPISTLE    OF 

JUDE. 


JUDE,  the  servant  of  Jesus 
Christ,  and  brother  of  James, 
to  them  that  are  sanctified  by  God 
the  Father,  and  preserved  in  Jesus 
Christ,  and  called : 

2  Mercy  unto  you,  and  peace, 
and  love,  be  multiplied. 

3  Beloved,  when  I  gave  all  clil- 

letter  to  Gaius  on  the  same  subject. 

10.  I  will  remember.  Rather,  "  I  will 
bring  to  remembrance."  And  casteth 
them  out  of  the  church,  i.  e.,  "  and  so 
casteth  these  strangers  out  to  find  hos- 
pitality outside  of  the  Church." 12. 

And  of  the  truth  itself  i.  e.,  and  by  the 
successes  of  the  truth  under  his  efforts. 
— The  argument  of  this  chapter  is  thus : 
"  Rejoicing  in  your  hospitality  to  the 
Christian  teachers,  I  urge  you  to  con- 
tinue in  this  good  way.  But  I  will  use 
my  apostolic  power  against  Diotrephes, 
whose  conduct  is  sadly  the  reverse." 

The  date  of  the  Epistle  of  Jude  is 
very  uncertain.  It  was  probably  written 
as  late  as  80  A.  D. 


igence  to  write  unto  you  of  the 
common  salvation,  it  was  needful 
for  me  to  write  unto  you.  and  ex- 
hort you  that  ye  should  earnestly 
contend  for  the  faith  which  was 
once  delivered  unto  the  saints. 

4  For  there  are  certain  men 
crept  in  unawares,  who  were  be- 

1.  Jude,  the  brother  of  James  (comp. 
Luke  vi.  16),  was  the  son  of  Alpheus. 
He  is  also  called  Lebbeus  Thaddeus  in 
the  Gospel  of  Matthew  (x.  3).  As  James 
(who  is  the  author  of  the  Epistle)  is 
called  "  the  Lord's  brother  "  in  Gal.  i.  19, 
the  two  brothers  Jatnes  and  Jude  are 
those  mentioned  with  Joses  and  Simon 
in  Mark  vi.  3.  They  were  probably 
cousins  of  our  Lord  in  the  flesh,  Alphe- 
us (who  is  probably  the  Cleophas  of 
John  xix.  25  and  Luke  xxiv.  18)  being 
the  brother  of  the  virgin  Mary.     See  the 

salutations  of  the  other  epistles. 3.  I 

had  a  strong  desire  to  write  to  you  re- 
garding our  common  salvation,  and  es- 
pecially I  felt  constrained  to  urge  you  to 
steadfastness  in  the  faith. 4.  Condem- 


512 


JUDE. 


fore  of  old  ordained  to  this  con- 
demnation, ungodly  men,  turning 
the  grace  of  our  God  into  lascivi- 
ousness,  and  denying  the  only  Lord 
God,  and  our  Lord  Jesus  Christ. 

5  I  will  therefore  put  you  in 
remembrance,  though  ye  once 
knew  this,  hqw  that  the  Lord, 
having  saved  the  people  out  of  the 
land  of  Egypt,  afterward  destroy- 
ed them  that  believed  not. 

6  And  the  angels  which  kept 
not  their  first  estate,  but  left  their 
own  habitation,  he  hath  reserved 
in  everlasting  chains  under  dark- 
ness unto  the  judgment  of  the 
great  day. 

7  Even  as  Sodom  and  Gomor- 
rah, and  the  cities  about  them  in 
like  manner,  giving  themselves 
over  to  fornication,  and  going  af- 
ter strange  flesh,  are  set  forth  for 
an  example,  suffering  the  ven- 
geance of  eternal  fire. 

8  Likewise  also  these  filthy 
dreamers  defile  the  flesh,  despise 
dominion,  and  speak  evil  of  digni- 
ties. 

9  Yet  Michael  the  archangel, 
when  contending  with  the  devil  he 
disputed  about  the  body  of  Moses, 
durst  not  bring  against  him  a  rail- 

nation.  The  conduct  of  these  false 
teachers  was  part  of  their  condemnation 
— a  judicial  hardening  of  their  hearts. 
Denying  the  only  .Lord  God,  and  our 
Lord  Jesus  Christ.  Rather,  "  denying 
our  only  sovereign  God  and  Lord,  Jesus 

Christ." 7.    The   cities   about  them, 

i.  e.,  Admah  and  Zeboim.  See  Gen.  x. 
19  and  Deut.  xxix.  23.     Also  Rosea  xi. 

8. 8.  Likewise,  or  "  in  like  manner," 

i.  c.,  with  Sodom,  &c.  These  filthy 
dreamers.  Bather,  "  these  dreaming," 
i.  e.,  having  vain  theories.     Comp.  2  Pet. 

ii.  with  this  epistle. 9.  See  on  2  Pet. 

ii.  11.     Michael.     See  Dan.  x.  13,  21 


ing  accusation,  but  said,  The  Lord 
rebuke  thee. 

10  But  these  speak  evil  of  those 
things  which  they  know  not :  but 
what  they  know  naturally,  as  brute 
beasts,  in  those  things  they  cor- 
rupt themselves. 

11  Woe  unto  them !  for  they 
have  gone  in  the  way  of  Cain,  and 
ran  greedily  after  the  error  of  Ba- 
laam for  reward,  and  perished  in 
the  gainsaying  of  Core. 

12  These  are  spots  in  your 
feasts  of  charity,  when  they  feast 
with  you,  feeding  themselves  with- 
out fear :  clouds  they  are  without 
water,  carried  about  of  wi'nds; 
trees  whose  fruit  withereth,  with- 
out fruit,  twice  dead,  plucked  up 
by  the  roots ; 

13  Raging  waves  of  the  sea, 
foaming  out  their  own  shame; 
wandering  stars,  to  whom  is  re- 
served the  blackness  of  darkness 
for  ever. 

14  And  Enoch  also,  the  seventh 
from  Adam,  prophesied  of  these, 
saying,  Behold,  the  Lord  cometh 
with  ten  thousand  of  his  saints, 

15  To  execute  judgment  upon 
all,  and  to  convince  all  that  are 
ungodly  among  them  of  all  their 

and  xii.  1.  Also  Rev.  xii.  *7.  When 
and  why  Michael  the  archangel  disputed 
with  the  devil  about  the  body  of  Moses, 
commentators  have  in  vain  tried  to  dis- 
cover. We  must  be  satisfied  with  this 
glimpse  of  the  fact. 11.  Ran  greed- 
ily after  the  error  of  Balaam  for  re- 
ivai'd.  Rather,  "  were  given  up  to  the 
error  of  Balaam  for  reward."  Balaam's 
error  or  sin  was  in  corrupting  Israel  by 
introducing  licentiousness  among  them. 

14,  15.   This  quotation  is  from  a 

book  of  Enoch,  which,  though  apocry- 
phal, doubtless  had  some  truth  in  it,  for 
we  cannot  suppose  that  the  apostle  puts 


REVELATION. 


513 


ungodly  deeds  which  they  have 
ungodly  committed,  and  of  all 
their  hard  speeches  which  ungod- 
ly sinners  have  spoken  against 
him. 

16  These  are  murmurers,  com- 
plainers,  walking  after  their  own 
lusts ;  and  their  mouth  speaketh 
great  swelling  words,  having  men's 
persons  in  admiration  because  of 
advantage. 

17  But,  beloved,  remember  ye 
the  words  which  were  spoken  be- 
fore of  the  apostles  of  our  Lord 
Jesus  Christ ; 

18  How  that  they  told  you 
there  should  be  mockers  in  the 
last  time,  who  should  walk  after 
their  own  ungodly  lusts. 

19  These  be  they  who  separate 
themselves,  sensual,  having  not 
the  Spirit. 


20  But  ye,  beloved,  building 
up  yourselves  on  your  most  holy 
faith,  praying  in  the  Holy  Ghost, 

21  Keep  yourselves  in  the  love 
of  God,  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  unto  eter- 
nal life. 

22  And  of  some  have  compas- 
sion, making  a  difference  : 

23  And  others  save  with  fear, 
pulling  them  out  of  the  fire  ;  hating 
even  the  garment  spotted  by  the 
flesh. 

24  Now  unto  him  that  is  able 
to  keep  you  from  falling,  and  to 
present  you  faultless  before  the 
presence  of  his  glory  with  exceed- 
ing joy, 

25  To  the  only  wise  God  our 
Saviour,  he  glory  and  majesty,  do- 
minion and  power,  both  now  and 
ever.     Amen. 


»■»♦ 


THE     EETELATION 

OF  ST.   JOHN  THE  DIVINE. 


CHAPTER  I. 

THE  Revelation  of  Jesus  Christ, 
which  God  gave  unto  him,  to 
shew    unto    his   servants    things 

in  Enoch's  mouth  what  he  never  uttered. 

22.    Making  a  difference  between 

the  leaders  and  the  led. 23.    With 

fear  lest  they  be  lost,  if  you  do  not 
help  them.  Even  the  garment  spotted 
by  the  flesh,  i.  e.,  even  the  trappings  of 
sin. — The  argument  of  this  chapter  is 
thus  :  "  Hold  fast  to  the  faith,  in  opposi- 
tion to  the  ungodly  teachers  among  you, 
whose  punishment  will  be  fearful ;  and 
strive  to  save  your  brethren  from  these 
awful  errors." 

22* 


which  must  shortly  come  to  pass ; 
and  he  sent  and  signified  it  by  his 
angel  unto  his  servant  John : 
2  Who  bare  record  of  the  word 

The  Revelation  was  written  by  the 
apostle  John  in  the  island  of  Patmos, 
probably  about  the  year  95. 

I.— 1.  TJie  Revelation.  Rather  "A 
revelation."  Revelation  of  Jesus  Christ 
might  be  his  own  appearing,  as  in  1  Pet. 
i.  13,  or  truth  made  known  by  him,  as 
in  Gal.  i.  12.  The  latter  is,  doubtless, 
here  meant.  God  gives  this  revelation 
to  his  Son,  who,  in  his  mysterious  sub- 
jection to  the  Father,  receives  it  and 
communicates  it  by  his  angel  to  John, 


514 


REVELATION. 


of  God,  and  of  the  testimony  of 
Jesus  Christ,  and  of  all  things  that 
he  saw. 

3  Blessed  is  he  that  readeth 
and  they  that  hear  the  words  of 
this  prophecy,  and  keep  those  things 
which  are  written  therein  :  for  the 
time  is  at  hand. 

4  ["OHN  to  the  seven  churches 
v    which  are  in  Asia  :  Grace 

be  unto  you,  and  peace,  from  him 
which  is,  and  which  was,  and  which 
is  to  come;  and  from  the  seven 
Spirits  which  are  before  his  throne; 

5  And  from  Jesus  Christ,  who 
is  the  faithful  witness,  and  the 
firstbegotten  of  the  dead,  and  the 
prince  of  the  kings  of  the  earth. 
Unto  him  that  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood, 

6  And  hath  made  us  kings  and 
priests  unto  God  and  his  Father ; 
to  him  be  glory  and  dominion  for 
ever  and  ever.    Amen. 

the  apostle  and  evangelist. 2.  John 

communicates  the  word  of  God,  the  tes- 
timony of  Christ,  and  the  exhibitions 
of  the  ancrcl  to  the  Church.  We  thus 
have  the  five  steps  of  this  holy  tradition, 
viz.,  God  the  Father,  Jesus  Christ,  the 

angel,  John,  the  Church. 3.  For*  the 

time  is  at  hand.     Comp.  Rom.  xiii.  12, 

Heb.  x.  25,  James  v.  8, 1  Pet.  iv.  7. 

4.  The  seven  churches.  See  ver.  11  for 
the  cities  in  which  these  Churches  were. 
Asia.  The  Roman  province  of  Asia  in 
the  western  part  of  Asia  Minor.  The  sev- 
en Spirits.  See  chap.  iv.  5;  also  iii.  1. 
Compare  Zech.  v.  2,  10.  This  is  general- 
ly supposed  to  be  a  plural  of  excellence 
for  "  the  Holy  Spirit,"  seven  being  a  per- 
fect  number. 5.    The   firstbegotten. 

Rather  "  the  first-born."  See  Col.  i.  18. 
6.  To  God  and  his  Father.  Rath- 
er "  to  his  God  and  Father." 7.  See 

Zech.  xii.  10.  Kindreds,  or  "tribes." 
8.  I  am  Alpha  and  Omega.  Rath- 
er, "  I  am  the  Alpha  and  the  Omega." 
These  are  the  first  and  last  letters  of  the 


7  Behold,  he  cometh  with 
clouds ;  and  every  eye  shall  see 
him,  and  they  also  which  pierced 
him  :  and  all  kindreds  of  the  earth 
shall  wail  because  of  him.  Even 
so,  Amen. 

8  I  am  Alpha  and  Omega,  the 
beginning  and  the  ending,  saith 
the  Lord,  which  is,  and  which  was, 
and  which  is  to  come,  the  Almighty. 

9  I  John,  who  also  am  your 
brother,  and  companion  in  tribula- 
tion, and  in  the  kingdom  and  pa- 
tience of  Jesus  Christ,  was  in  the 
isle  that  is  called  Patmos,  for  the 
word  of  God,  and  for  the  testimo- 
ny of  Jesus  Christ. 

10  I  was  in  the  Spirit  on  the 
Lord's  day,  and  heard  behind  me 
a  great  voice,  as  of  a  trumpet, 

11  Saying,  I  am  Alpha  and  0- 
mega,  the  first  and  the  last :  and, 
What  thou  seest,  write  in  a  book, 
and  send  it  unto  the  seven  churches 

Greek  alphabet.  The  next  clause  in- 
terprets this,  viz.,  "the  beginning  and 

the  ending." 9.   Patmos.     A  small 

island  in  the  ./Egean  Sea  (Archipelago) 
south  of  Samos,  near  the  coast  of  Asia 
Minor.  John  was  banished  to  this  island 
toward  the  close  of  Domitian's  reign, 
A.  D.  95.     For  the  word  of  God,  dtc. 

See  ver.  2. 10.  In  the  Spirit,  i.  e., 

in  a  rapt,  prophetic  state,  through  the 
agency  of  the  Holy  Spirit.  The  Lord's 
day.  Comp.  Acts  xx.  1.  The  day  of 
our   Lord's   resurrection — the  Christian 

Sabbath. 11.  See  on  ver.  8.     Fphe- 

sus.  A  large  commercial  centre,  on  the 
coast  of  Asia  Minor.  See  Acts  xviii. 
19.  Smyrna.  Another  important  city  on 
the  same  coast,  and  north  of  Ephesus. 
Pergamos.  A  large  city  (and  once  capi- 
tal of  a  kingdom)  north  of  Smyrna,  and 
somewhat  inland.  TJiyatira.  A  city 
southeast  of  Pergamos  and  northeast  of 
Smyrna.  Sardis.  A  famous  city,  for- 
merly capital  of  the  Lydian  Empire,  east 
of  Smyrna,  and  in  the  valley  of  the  Her- 


REVELATION. 


515 


which  are  in  Asia ;  unto  Ephesus, 
and  unto  Smyrna,  and  unto  Per- 
gamos,  and  unto  Thyatira,  and  un- 
to Sardis,  and  unto  Philadelphia, 
and  unto  Laodicea. 

12  And  I  turned  to  see  the 
voice  that  spake  with  me.  And 
being  turned,  I  saw  seven  golden 
candlesticks ; 

13  And  in  the  midst  of  the 
seven  candlesticks  one  like  unto 
the  Son  of  man,  clothed  with  a 
garment  down  to  the  foot,  and  girt 
about  the  paps  with  a  golden  girdle. 

14  His  head  and  his  hairs  were 
white  like  wool,  as  white  as  snow ; 
and  his  eyes  were  as  a  flame  of  fire; 

15  And  his  feet  like  unto  fine 
brass,  as  if  they  burned  in  a  fur- 
nace ;  and  his  voice  as  the  sound 
of  many  waters. 

16  And  he  had  in  his  right 
hand  seven  stars :  and  out  of  his 
mouth  went  a  sharp  twoedged 
sword  :  and  his  countenance  was 
as  the  sun  shineth  in  his  strength. 

17  Andwhenlsawhim,lfellat 
his  feet  as  dead.  And  he  laid  his 
right  hand  upon  me,  saying  unto  me, 
Fear  not ;  I  am  the  first  and  the  last : 

18  I  am  he  that  liveth,  and  was 
dead;  and,  behold,  I  am  alive  for 
ever  more,  Amen ;  and  have  the 
keys  of  hell  and  of  death. 

mus.  Philadelphia.  A  city  east  of  Sar- 
dis and  further  up  the  valley.  Laodicea. 
A  city  east  of  Ephesus  and  near  the  head 
waters  of  the  Maeander.  It  was  the 
most  interior  of  the  seven  cities.  The 
greatest  distance   between  any  two  of 

them  was  not  more  than  150  miles. 

13.  TJie  Son  of  man.  The  name  which 
our  Saviour  so  constantly  used  of  him- 
self to  denote  his  true  humanity. 

15.  The  sound.     Literally  "  the  voice." 

18.  Hell.     Rather  "the  invisible 

world." 20.  Angels.      These  must 


19  "Write  the  things  which  thou 
hast  seen,  and  the  things  which 
are,  and  the  things  which  shall  be 
hereafter  ; 

20  The  mystery  of  the  seven 
stars  which  thou  sawest  in  my 
right  hand,  and  the  seven  golden 
candlesticks.  The  seven  stars  are 
the  angels  of  the  seven  churches : 
and  the  seven  candlesticks  which 
thou  sawest  are  the  seven  churches. 

CHAPTER  II. 

TTNTO  the  angel  of  the  church 
U  of  Ephesus  write ;  These  things 
saith  he  that  holdeth  the  seven 
stars  in  his  right  hand,  who  walk- 
eth  in  the  midst  of  the  seven  gold- 
en candlesticks ; 

2  I  know  thy  works,  and  thy 
labour,  and  thy  patience,  and  how 
thou  canst  not  bear  them  which 
are  evil :  and  thou  hast  tried  them 
which  say  they  are  apostles,  and 
are  not,  and  hast  found  them  liars : 

3  And  hast  borne,  and  hast  pa- 
tience, and  for  my  name's  sake 
hast  laboured,  and  hast  not  faint- 
ed. 

4  Nevertheless  I  have  somewhat 
against  thee,  because  thou  hast  left 
thy  first  love. 

5  Remember  therefore  from 
whence  thou  art  fallen,  and  re- 
be  the  chief  elders  of  these  Churches. 
Sea  chap.  ii.  1,  8,  &c.  This  is  the  most 
reasonable  conclusion  of  the  commenta- 
tors. 

II. — 1.  The  angel  of  the  church  of 
Ephesus.  See  chap.  i.  11,  20.  The  seven 
"stars,  i.  e.,  the  angels,  or  chief  elders. 
See  chap.  i.  16,  20.  The  seven  golden 
candlesticks,  i.  e.,  the  seven  Churches. 

See  chap.  i.  12,  20. 2.  TIiou  canst 

not  bear  with   satisfaction  them  which 

are  evil. 3.  Hast  borne  afflictions. 

5.    Will  remove  thy  candlestick  out  of 


516 


REVELATION. 


pent,  and  do  the  first -works;  or 
else  I  will  come  unto  thee  quickly, 
and  will  remove  thy  candlestick 
out  of  his  place,  except  thou  re- 
pent. 

6  But  this  thou  hast,  that  thou 
hatest  the  deeds  of  the  Nicolai- 
tans,  which  I  also  hate. 

7  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto 
the  churches ;  To  him  that  over- 
cometh  will  I  give  to  eat  of  the 
tree  of  life,  which  is  in  the  midst 
of  the  paradise  of  God. 

8  And  unto  the  angel  of  the 
church  in  Smyrna  write ;  These 
things  saith  the  first  and  the  last, 
which  was  dead,  and  is  alive ; 

9  I  know  thy  works,  and  tribu- 
lation, and  poverty,  (but  thou  art 
rich)  and  i"  know  the  blasphemy  of 
them  which  say  they  are  Jews, 
and  are  not,  but  are  the  synagogue 
of  Satan. 

10  Fear  none  of  those  things 
which  thou  shalt  suffer  :  behold, 
the  devil  shall  cast  some  of  you 
into  prison,  that  ye  may  be  tried; 
and  ye  shall  have  tribulation  ten 
days  :  be  thou  faithful  unto  death  ; 
and  I  will  give  thee  a  crown  of 
life. 

his  place,  i.  e.,  will  have  no  Ephesian 
Church. 6.  The  Nicolaitancs  are  sup- 
posed by  many  to  have  been  followers  of 
Nicolas,  the  proselyte  one  of  the  seven, 
mentioned  in  Acts  vi.  5.  They  were  a 
sect  in  the  Church  who  permitted  idol- 
atry and  fornication.     See  ver.  15. 

7.  Tree  of  life.     See  chap.  xxii.  2. 

8.  TJie  angel  of  the  church  in  Smyrna.- 
See  chap.  i.  11,  20.  The  first  and  the 
last,  who  was  dead,  and  is  alive.     See 

chap.  i.   1Y,   18. 10.  Ten  days.     It 

may  be  for  ten  years  (a  year  for  a  day), 
or  more  probably  a  round  number  for 
some  short  time.  A  crown  of  life.  Rath- 


11  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto 
the  churches ;  He  that  overcom- 
eth  shall  not  be  hurt  of  the  second 
death. 

12  And  to  the  angel  of  the 
church  in  Pergamos  write ;  These 
things  saith  he  which  hath  the 
sharp  sword  with  two  edges ; 

13  I  know  thy  works,  and 
where  thou  dwellest,  even  where 
Satan's  seat  is :  and  thou  holdest 
fast  my  name,  and  hast  not  denied 
my  faith,  even  in  those  days  where- 
in Antipas  was  my  faithful  mar- 
tyr, who  was  slain  among  you, 
where  Satan  dwelleth. 

14  But  I  have  a  few  things 
against  thee,  because  thou  hast 
there  them  that  hold  the  doctrine 
of  Balaam,  who  taught  Balak  to 
cast  a  stumblingblock  before  the 
children  of  Israel,  to  eat  things 
sacrificed  unto  idols,  and  to  com- 
mit fornication. 

15  So  hast  thou  also  them  that 
hold  the  doctrine  of  the  Nicolai- 
tans,  which  thing  I  hate. 

16  Bepent ;  or  else  I  will  come 
unto  thee  quickly,  and  will  fight 
against  them  with  the  sword  of  my 
mouth. 


er   "the   crown  of  life."- 


-11.    Tl\e 


second  death.    See  chap.  xx.  14. 12. 

TJie  angel  of  the  church  in  Pergamos 
See  chap.  i.  11,  20.     TJie  sharp  swon 

with  two  edges.     See  chap.  i.  16. 13 

Satarts  seat.  Literally  "  Satan's  throne.' 
Antipas  tvas  my  faithful  martyr.  Rath 
er,  "  Antipas  was  my  faithful  witness.' 
His  death  probably  occurred  during  th< 
same  persecution  under  Domitian,  ii 
which  John  was  banished  to  Patmos. — 

1 4.  Balaam.    See  Num.  xxxi.  1 6. 1 5. 

"  Thus  hast  even  thou  them  that  hold 
the  doctrine  of  the  Nicolaitanes."  This 
shows  that  the  doctrine  of  the  Nicolai- 


N 


REVELATION. 


517 


17  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto 
the  churches  ;  To  him  that  over- 
cometh  will  I  give  to  eat  of  the 
hidden  manna,  and  will  give  him 
a  white  stone,  and  in  the  stone  a 
new  name  written,  which  no  man 
knoweth  saving  he  that  receiveth 
it. 

18  And  unto  the  angel  of  the 
church  in  Thyatira  write  ;  These 
things  saith  the  Son  of  God,  who 
hath  his  eyes  like  unto  a  flame  of 
fire,  and  his  feet  are  like  fine  brass  ; 

19  1  know  thy  works,  and  char- 
ity, and  service,  and  faith,  and 
thy  patience,  and  thy  works ;  and 
the  last  to  be  more  than  the  first. 

20  Notwithstanding  I  have  a 
few  things  against  thee,  because 
thou  sufferest  that  woman  Jezebel, 
which  calleth  herself  a  prophetess, 
to  teach  and  to  seduce  my  servants 
to  commit  fornication,  and  to  eat 
things  sacrificed  unto  idols. 

21  And  I  gave  her  space  to  re- 
pent of  her  fornication ;  and  she 
repented  not. 

22  Behold,  I  will  cast  her  into 

tanes  is  described  in  the  preceding  verse. 

16.  The  sword  of  my  mouth.      Sec 

ver.  12. 17.  Tlie  hidden  manna.  See 

John  vi.  31-35.  Perhaps  reference  is 
had  to  the  manna  hidden  in  the  ark. 
See  Heb.  ix.  4.  The  white  stone  is  sup- 
posed to  refer  to  a  stone  used  as  a  ticket 
of  hospitality  (tessera  hospitalis).  Half 
the  stone  (or  astragalus)  was  held  by  the 
host,  and  half  by  the  guest.  A  new  name 
may  be  a  name  newly  conferred  as  a 

mark  of  honour. 18.  Tlie  angel  of 

the  church  in  Thyatira.  See  chap.  i. 
11,  20.      His  eyes  .   .  .  his  feet.     See 

chap.  i.  14,  15. 19.    "I  know  thy 

works,  even  thy  love  and  faith  exhibit- 
ed in  service  and  patient  endurance  of 
suffering,  and  thy  works  under  thy  latter 
days  of  persecution,  to  be  even  more 


a  bed,  and  them  that  commit  adul- 
tery with  her  into  great  tribula- 
tion, except  they  repent  of  their 
deeds. 

23  And  I  will  kill  her  children 
with  death;  and  all  the  churches 
shall  know  that  I  am  he  which 
searcheth  the  reins  and  hearts : 
and  I  will  give  unto  every  one  of 
you  according  to  your  works. 

24  But  unto  you  I  say,  and 
unto  the  rest  in  Thyatira,  as  many 
as  have  not  this  doctrine,  and 
which  have  not  known  the  depths 
of  Satan,  as  they  speak;  I  will 
put  upon  you  none  other  burden. 

25  But  that  which  ye  have  al- 
ready, hold  fast  till  I  come. 

26  And  he  that  overcometh, 
and  keepeth  my  works  unto  the 
end,  to  him  will  I  give  power  over 
the  nations : 

27  And  he  shall  rule  them  with 
a  rod  of  iron  ;  as  the  vessels  of  a 
potter  shall  they  be  broken  to 
shivers :  even  as  I  received  of  my 
Father. 

28  An<J  I  will  give  him  the 
morning  star. 

hearty  than  before." 20.  That  woman 

Jezebel.  Probably  some  prominent  fe- 
male preacher  of  the  Xicolaitan  doc- 
trines. See  above  in  ver.  15.  Those 
doctrines  seem  to  have  gained  a  formid- 
able foothold  in  the  Churches  of  Asia 

Minor. 21,  22.  Spiritual  fornication 

and  adultery  (i.  e.,  idolatry)  are  intend- 
ed, doubtless,  as  well  as  the  literal  sins. 
This  woman,  as  an  influential  promoter 
of  the  Nicolaitan  doctrines,  which  per- 
mitted idolatry  and  fornication,  prob- 
ably practised  both  sins.  /  mil  cast  her 
into  a  bed.     This  probably  denotes  the 

infliction  of  a  judicial  sickness. 24. 

Burden,  in  the  sense  of  "  injunction." 

-26,  27.  The  faithful  Christian  shall 

participate  in  Christ's  victorious  rule. 
28.  The  morning  star.     See  chap. 


518 


REVELATION. 


29  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches. 


A 


CHAPTER  III. 

N  D  unto  the  angel  of  the 
church  in  Sardis  write ;  These 
things  saith  he  that  hath  the  seven 
Spirits  of  God,  and  the  seven 
stars ;  I  know  thy  works,  that 
thou  hast  a  name  that  thou  livest, 
and  art  dead. 

2  Be  watchful,  and  strengthen 
the  things  which  remain,  that  are 
ready  to  die  :  for  I  have  not  found 
thy  works  perfect  before  God. 

3  Remember  therefore  how 
thou  hast  received  and  heard,  and 
hold  fast,  and  repent.  If  there- 
fore thou  shalt  not  watch,  I  will 
come  on  thee  as  a  thief,  and  thou 
shalt  not  know  what  hour  I  will 
come  upon  thee. 

4  Thou  hast  a  few  names  even 
in  Sardis  which  have  not  denied 
their  garments ;  and  they  shall 
walk  with  me  in  white  :  for  they 
are  worthy.  • 

5  He  that  overcometh,  the  same 
shall  be  clothed  in  white  raiment; 
and  I  will  not  blot  out  his  name 
out  of  the  book  of  life,  but  I  will 
confess  his  name  before  my  Father, 
and  before  his  angels. 

6  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches. 

7  And    to    the   angel   of   the 

xxii.    16. 29.    This   formula   is,  in 

the  messages  to  the  Churches  of  Thya- 
tira,  Sardis,  Philadelphia,  and  Laodicea, 
placed  at  the  close  of  each  message.  In 
the  other  messages,  it  is  placed  before 
the  promise  to  the  faithful. 

III. — 1.  Tlie   angel  of  the  church  in 
Sardis.     See  chap.'i.  11,  20.    Tlie  seven 


church  in  Philadelphia  write; 
These  things  saith  he  that  is  ho- 
ly, he  that  is  true,  he  that  hath 
the  key  of  David,  he  that  openeth, 
and  no  man  shutteth ;  and  shut- 
teth,  and  no  man  openeth ; 

8  I  know  thy  works  :  behold, 
I  have  set  before  thee  an  open 
door,  and  no  man  can  shut  it :  for 
thou  hast  a  little  strength,  and 
hast  kept  my  word,  and  hast  not 
denied  my  name. 

9  Behold,  I  will  make  them  of 
the  synagogue  of  Satan,  which  say 
they  are  Jews,  and  are  not,  but  do 
lie  ;  behold,  I  will  make  them  to 
come  and  worship  before  thy  feet, 
and  to  know  that  I  have  loved 
thee. 

10  Because  thou  hast  kept  the 
word  of  my  patience,  I  also  will 
keep  thee  from  the  hour  of  temp- 
tation, which  shall  come  upon  all 
the  world,  to  try  them  that  dwell 
upon  the  earth. 

1 1  Behold,  I  come  quickly : 
hold  that  fast  which  thou  hast, 
that  no  man  take  thy  crown. 

12  Him  that  overcometh  will  I 
make  a  pillar  in  the  temple  of  my 
God,  and  he  shall  go  no  more  out : 
and  I  will  write  upon  him  the  name 
of  my  God,  and  the  name  of  the 
city  of  my  God,  which  is  new  Je- 
rusalem, which  cometh  down  out 
of  heaven  from  my  God:  and  I  will 
write  upon  him  my  new  name. 

13  He  that  hath  an  ear,  let  him 

Spirits  of  God.    See  chap.  i.  4  and  iv.  5. 

The  seven  stars.     See  chap.  i.  16,  20. 

5.  The  book  of  life.     See  chap.  xx.  12, 

15  and  xxi.  27. 7.  The  angel  of  the 

church  hi  Philadelphia.  See  chap.  i. 
11,  20.  Holy . . .  true.  See  chap.  vi.  10. 
Tlie  key  of  Havid,  &c.  Isaiah  xxii.  22. 
9.  Worship.    Not  in  the  sense  of 


REVELATION. 


519 


hear  what  the  Spirit  saith  unto  the 
churches. 

14  And  unto  the  angel  of  the 
church  of  the  Laodiceans  write ; 
These  things  saith  the  Amen,  the 
faithful  and  true  witness,  the  be- 
ginning of  the  creation  of  God  ; 

15  1  know  thy  works,  that  thou 
art  neither  cold  nor  hot :  I  would 
thou  wert  cold  or  hot. 

16  So  then  because  thou  art 
lukewarm,  and  neither  cold  nor 
hot,  I  will  spew  thee  out  of  my 
mouth. 

17  Because  thou  sayest,  I  am 
rich,  and  increased  with  goods, 
and  have  need  of  nothing ;  and 
knowest  not  that  thou  art  wretch- 
ed, and  miserable,  and  poor,  and 
blind,  and  naked : 

18  1  counsel  thee  to  buy  of  me 
gold  tried  in  the  fire,  that  thou 
mayest  be  rich ;  and  white  rai- 
ment, that  thou  mayest  be  cloth- 
ed, and  that  the  shame  of  thy  na- 
kedness do  not  appear ;  and  anoint 
thine  eyes  with  eyesalve,  that  thou 
mayest  see. 

19  As  many  as  I  love,  I  rebuke 
and  chasten :  be  zealous  therefore, 
and  repent. 

20  Behold,  I  stand  at  the  door, 

divine  worship,  but  of  obeisance. 12. 

My  new  name.     See  chap.  ii.  17. 14. 

The  angel  of  the  church  of  the  Laodi- 
ceans. See  chap.  i.  11,  20.  The  Amen, 
i.  e.,  he  whose  word  is  sure,  "Amen" 
being  the  expression  of  certainty.  It  is 
a  Heb.  word  meaning  "  firm."  Witness. 
See  chap.  i.  5  ;  alsoxix.  11.  Beginning 
of  the  creation.     See  Col.  i.  15. 

IV. — 1.  In  heaven.  Or  "in  the  hea- 
ven," i.  e.,  the  visible  heavens,  or  the  sky. 
"  And  behold  a  door  opened  in  the  sky, 
and  the  first  voice  (which  I  heard  as  of 
a  trumpet  speaking  to  me),  saying,  &c." 
The  apostle  means  the  voice  which  he 


and  knock  :  i±  any  man  hear  my 
voice,  and  open  the  door,  I  will 
come  in  to  him,  and  will  sup  with 
him,  and  he  with  me. 

21  To  him  that  overcometh  will 
I  grant  to  sit  with  me  in  my  throne, 
even  as  I  also  overcame,  and  am 
set  down  with  my  Father  in  his 
throne. 

22  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  unto  the 
churches. 

CHAPTER  IV. 

AFTER  this  I  looked,  and,  be- 
hold, a  door  was  opened  in 
heaven :  and  the  first  voice  which 
I  heard  was  as  it  were  of  a  trum- 
pet talking  with  me ;  which  said, 
Come  up  hither,  and  I  will  shew 
thee  things  which  must  be  here-! 
after. 

2  And  immediately  I  was  in 
the  Spirit :  and,  behold,  a  throne 
was  set  in  heaven,  and  one  sat  on 
the  throne. 

3  And  he'  that  sat  was  to  look 
upon  like  a  jasper  and  a  sardine 
stone  :  and  there  teas  a  raiDbow 
round  about  the  throne,  in  sight 
like  unto  an  emerald. 

had  heard  at  first  (see  chap.  i.  10)  was 
now  again  heard  by  him.     Our  English 

rendering  is    erroneous. 2.    In  the 

Spirit.     See  chap.  i.  10. 3.  Jasper. 

This  is  a  variety  of  quartz,  of  green,  red, 
yellow,  and  other  colours,  bearing  a  high 
polish.  It  was  one  of  the  stones  borne 
in  the  high  priest's  breastplate  (Exod. 
xxviii.  20).  The  light  of  the  holy  Jeru- 
salem is  likened  to  it  (chap.  xxi.  11),  and 
the  first  foundation  and  the  wall  of  the 
city  was  of  the  same  (chap.  xxi.  18,  19). 
Sardine  stone,  called  "  sardius"  in  chap, 
xxi.  20  and  elsewhere.  It  is  our  "car- 
nelian,"  a  flesh-red  stone.     Perhaps  the 


520 


REVELATION. 


4  And  round  about  the  throne 
were  four  and  twenty  seats  :  and 
upon  the  seats  I  saw  four  and 
twenty  elders  sitting,  clothed  in 
white  raiment ;  and  they  had  on 
their  heads  crowns  of  gold. 

5  And  out  of  the  throne  pro- 
ceeded lightnings  and  thunderings 
and  voices  :  and  there  were  seven 
lamps  of  fire  burning  before  the 
throne,  which  are  the  seven  Spirits 
of  God. 

6  And  before  the  throne  there 
was  a  sea  of  glass  like  unto  crys- 
tal :  and  in  the  midst  of  the  throne, 
and  round  about  the  throne,  were 
four  beasts  full  of  eyes  before  and 
behind. 

7  And  the  first  beast  was  like 
a  lion,  and  the  second  beast  like 
a  calf,  and  the  third  beast  had  a 
face  as  a  man,  and  the  fourth  beast 
was  like  a  flying  eagle. 

8  And  the  four  beasts  had  each 
of  them  six  wings  about  htm  ;  and 
they  were  full  of  eyes  within :  and 
they  rest  not  day  and  night,  say- 
ing, Holy,  holy,  holy,  Lord  God 

opaque  but  highly  polished  stones  jas- 
per and  carnelian  are  used  to  represent 
the  flesh  of  Christ  as  well  as  his  glor}\ 

4.  Four  and  twenty  seats.     Rather, 

"  four  and  twenty  thrones."  Perhaps 
the  twenty-four  elders  represented  the 
twelve  patriarchs  and  the  twelve  apos- 
tles, as  betokening  the  pre-Christian  and 

post-Christian  Churches. 5.    Voices, 

or  "  sounds."  The  seven  Spirits  of  God. 
Sec  chap.  i.  4. 6.  Four  beasts.  Rath- 
er, "four  living  creatures"  —  perhaps 
representing  the  two  pre-Christian  dis- 
pensations, viz.,  the  patriarchal  and  the 
Jewish,  and  the  two  post-Christian  dispen- 
sations, the  present  and  the  millennial. 

7.  If  the  conjecture  of  the  preceding 

note  be  correct,  then  the  lion  represents 
the  strength  of  the  primitive  patriarchal 
dispensation  when  God  talked  with  man. 


Almighty,  which  was,  and  is,  and 
is  to  come. 

9  And  when  those  beasts  give 
glory  and  honour  and  thanks  to 
him  that  sat  on  the  throne,  who 
liveth  for  ever  and  ever, 

10  The  four  and  twenty  elders 
fall  down  before  him  that  sat  on 
the  throne,  and  worship  him  that 
liveth  for  ever  and  ever,  and  cast 
their  crowns  before  the  throne, 
saying, 

11  Thou  art  worthy,  0  Lord, 
to  receive  glory  and  honour  and 
power  :  for  thou  hast  created  all 
things,  and  for  thy  pleasure  they 
are  and  were  created. 

CHAPTER  Y. 

AND  I  saw  in  the  right  hand  of 
him  that  sat  on  the  throne  a 
book  written  within  and  on  the 
back  side,  sealed  with  seven  seals. 

2  And  I  saw  a  strong  angel 
proclaiming  with  a  loud  voice, 
Who  is  worthy  to  open  the  book, 
and  to  loose  the  seals  thereof  ? 

3  And  no  man  in  heaven,  nor 

The  calf  or  bullock  represents  the  en- 
durance of  the  Jewish  dispensation  un- 
der its  oppressive  ritual.  The  man  rep- 
resents the  man  Christ's  appearance  in 
the  present  dispensation  ;  and  the  flying 
eagle  represents  the  soaring  character  of 

the  latter-day  dispensation. 8.  Comp. 

Isaiah  vi.  2,  3. 

V. — 1.  A  book,  i.  e.,  "a  roll,"  as  all 
the  ancient  books  were  rolls.  It  was 
written  over  on  both  sides,  while  rolls 
generally  were  written  only  on  one  side. 
The  seven  seals  seem  to  have  been  so 
arranged  as  that  the  removal  of  each 
would  develope  only  a  part  of  the  roll. 
The  events  which  John  saw  seem  to  have 
appeared  in  the  sky  contemporaneously 
with  the  opening  of  the  respective  seals, 
and  not  to  have  been  merely  pictures  in 
the  roll.     The  book  may  be  the  book  of 


REVELATION. 


521 


in  earth,  neither  under  the  earth, 
was  able  to  open  the  book,  neither 
to  look  thereon. 

4  And  I  wept  much,  because 
no  man  was  found  worthy  to  open 
and  to  read  the  book,  neither  to 
look  thereon. 

5  And  one  of  the  elders  saith 
unto  me,  Weep  not :  behold,  the 
Lion  of  the  tribe  of  Juda,  the 
Root  of  David,  hath  prevailed  to 
open  the  book,  and  to  loose  the 
seven  seals  thereof. 

6  And  I  beheld,  and,  lo,  in  the 
midst  of  the  throne  and  of  the  four 
beasts,  and  in  the  midst  of  the  el- 
ders, stood  a  Lamb  as  it  had  been 
slain,  having  seven  horns  and  seven 
eyes,  which  are  the  seven  Spirits  of 
God  sent  forth  into  all  the  earth. 

7  And  he  came  and  took  the 
book  out  of  the  right  hand  of  him 
that  sat  upon  the  throne. 

8  And  when  he  had  taken  the 
book,  the  four  beasts  and  four  and 
twenty  elders  fell  down  before  the 
Lamb,  having  every  one  of  them 
harps,  and  golden  vials  full  of 
odours,  which  are  the  prayers  of 
saints. 

9  And  they  sung  a  new  song, 
saying,  Thou  art  worthy  to  take 
the  book,  and  to  open  the  seals 
thereof :  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy 
blood  out  of  every  kindred,  and 
tongue,  and  people,  and  nation  ; 

10  And  hast  made  us  unto  our 

God's  historic  providence. 3,  4.  To 

look  thereon,  i.  e.,  on  the  writing  of  the 

book,  which  was  sealed  up. 5.  The 

Root  of  David.  A  Hebraism  for  "  of  the 
root  of  David."  The  Messiah  spring- 
ing from  the  line  of  David,  David  is  the 
root.  Comp.  Isaiah  xi.  10.  The  lion  of 
the  tribe  of  Juda.    See  Gen.  xlix.  9. 


God  kings  and  priests :  and  we 
shall  reign  on  the  earth. 

11  And  I  beheld,  and  I  heard 
the  voice  of  many  angels  round 
about  the  throne,  and  the  beasts, 
and  the  elders :  and  the  number 
of  them  was  ten  thousand  times 
ten  thousand,  and  thousands  of 
thousands ; 

12  Saying  with  a  loud  voice, 
Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and 
honour,  and  glory,  and  blessing. 

13  And  every  creature  which 
is  in  heaven,  and  on  the  earth,  and 
under  the  earth,  and  such  as  are 
in  the  sea,  and  all  that  are  in 
them,  heard  I  saying,  Blessing, 
and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the 
throne,  and  unto  the  Lamb  for 
ever  and  ever. 

14  And  the  four  beasts  said, 
Amen.  And  the  four  and  twenty 
elders  fell  down  and  worshipped 
him  that  liveth  for  ever  and  ever. 

CHAPTER  YI. 

AND   I   saw  when   the  Lamb 
.  opened  one  of  the  seals,  and 

1  heard,  as  it  were  the  noise  of 
thunder,  one  of  the  four  beasts 
saying,  Come  and  see. 

2  And  I  saw,  and  behold  a 
white  horse  :  and  he  that  sat  on 
him  had  a  bow ;  and  a  crown  was 

6.  Four  beasts.  See  chap.  iv.  6.  Seven 
horns.  Tokens  of  power.  Seven  is  a 
perfect  number,  a  number  of  excellence. 
Seven  eyes,  dec.    See  chap.  iv.  5.    Comp. 

2  Chron.  xvi.  9  ;    also  Zech.  iii.  9  and 

iv.  10. 13.  In  heaven.     Rather  uin 

the  sky." 

VI. — 1.  Beasts.  See  chap.  iv.  6. 


522 


REVELATION. 


given  unto  him :  and  he  went  forth 
conquering,  and  to  conquer. 

3  And  when  he  had  opened  the 
second  seal,  I  heard  the  second 
beast  say,  Come  and  see. 

4  And  there  went  out  another 
horse  that  was  red :  and  power  was 
given  to  him  that  sat  thereon  to 
take  peace  from  the  earth,  and 
that  they  should  kill  one  another : 
and  there  was  given  unto  him  a 
great  sword. 

5  And  when  he  had  opened  the 
third  seal,  I  heard  the  third  beast 
say,  Come  and  see.  And  I  be- 
held, and  lo  a  black  horse ;  and 
he  that  sat  on  him  had  a  pair  of 
balances  in  his  hand. 

6  And  I  heard  a  voice  in  the 
midst .  of  the  four^  beasts  say,  A 
measure  of  wheat  for  a  penny, 
and  three  measures  of  barley  for 
a  penny ;  and  see  thou  hurt  not 
the  oil  and  the  wine. 

7  And  when  he  had  opened  the 
fourth  seal,  I  heard  the  voice  of 
the  fourth  beast  say,  Come  and 
see. 

8  And  I  looked,  and  behold  a 
pale  horse  :  and  his  name  that  sat 
on  him  was  Death,  and  Hell  fol- 

3.  Beast.     See  preceding  note. 4. 

Red.  Strictly  "  flame-red,"  or  brick- 
dust  colour. 5.  Beast.     See  ver.  3. 

6.  Beasts.  See  chap.  iv.  6.  Mea- 
sure. The  word,  used  in  this  verse 
twice,  signifies  a  quart,  which  was  the 
smallest  day's  allowance  of  wheat  for  a 
slave.  A  penny  was  more  than  15  cents 
of  American  money,  which,  at  the  an- 
cient valuation,  was  an  enormous  price 
for  a  quart  of  wheat,  probably  fifteen  or 

twenty  times   the   usual   price. 7. 

Beast.  See  ver.  3. 8.  Pale.  Strictly 

"  pale-yellowish  green."  The  aspect  of 
sickliness  is  probably  intended.  Hell. 
The  invisible  world,  and  not  the  place  of 


lowed  with  him.  And  power  was 
given  unto  them  over  the  fourth 
part  of  the  earth,  to  kill  with 
sword,  and  with  hunger,  and  with 
death,  and  with  the  beasts  ©f  the 
earth. 

9  And  when  he  had  opened  the 
fifth  seal,  I  saw  under  the  altar  the 
souls  of  them  that  were  slain  for 
the  word  of  God,  and  for  the  tes- 
timony which  they  held : 

10  And  they  cried  with  a  loud 
voice,  saying,  How  long,  O  Lord, 
holy  and  true,  dost  thou  not  judge 
and  avenge  our  blood  on  them  that 
dwell  on  the  earth  ? 

11  And  white  robes  were  given 
unto  every  one  of  them;  and  it 
was  said  unto  them,  that  they 
should  rest  yet  for  a  little  season, 
until  their  fellow  servants  also  and 
their  brethren,  that  should  be 
killed  as  they  zvere,  should  be  ful- 
filled. 

12  And  I  beheld  when  he  had 
opened  the  sixth  seal,  and,  lo, 
there  was  a  great  earthquake ;  and 
the  sun  became  black  as  sackcloth 
of  hair,  and  the  moon  became  as 
blood ; 

13  And  the  stars  of  heaven  fell 

the  damned.  It  means  here  all  the  in- 
habitants of  the  invisible  world,  or,  ra- 
ther, all  dead  men. 9.   Under  the 

altar,  &c.  The  bullock  and  goat,  whose 
blood  was  carried  into  the  holiest  place 
by  the  high  priest  once  a  year,  typified 
Christ.  Their  bodies  lay  under  or  before 
the  altar  all  the  day  of  atonement,  and 
were  then  cast  out  as  unclean  beyond 
the  city,  thus  betokening  Christ's  rejec- 
tion by  the  Jews,  after  he  had  opened 
the  holiest  to  them.  In  the  present 
passage,  the  saints  are  represented  as 
suffering  this  ignominy  with  Christ,  be- 
fore Christ's  final  display  of  his  glory 
and  his  universal  triumph. 12.  Joel 


REVELATION. 


523 


unto  the  earth,  even  as  a  fig  tree 
castetli  her  untimely  figs,  when 
she  is  shaken  of  a  mighty  wind. 

1-i  And  the  heaven  departed 
as  a  scroll  when  it  is  rolled  to- 
gether; and  every  mountain  and 
island  were  moved  out  of  their 
places. 

15  And  the  kings  of  the  earth, 
and  the  great  men,  and  the  rich 
men,  and  the  chief  captains,  and 
the  mighty  men,  and  every  bond 
man,  and  every  free  man,  hid 
themselves  in  the  dens  and  in  the 
rocks  of  the  mountains  ; 

16  And  said  to  the  mountains 
and  rocks,  Fall  on  us,  and  hide  us 
from  the  face  of  him  that  sitteth 
on  the  throne,  and  from  the  wrath 
of  the  Lamb : 

17  For  the  .great  day  of  his 
wrath  is  come ;  and  who  shall  be 
able  to  stand  ? 

CHAPTER  VII. 

AND  after  these  things  I  saw 
four  angels  standing  on  the 
four  corners  of  the  earth,  holding 
the  four  winds  of  the  earth,  that 
the  wind  should  not  blow  on  the 
earth,  nor  on  the  sea,  nor  on  any 
tree. 

2  And  I  saw  another  angel  as- 
cending from  the  east,  having  the 
seal  of  the  living  God :  and  he 
cried  with  a  loud  voice  to  the  four 
angels,  to  whom  it  was  given  to 
hurt  the  earth  and  the  sea, 

3  Saying,  Hurt  not  the  earth, 
neither  the  sea,  nor  the  trees,  till 

ii.  10,  34.  Isaiah  xxxiv.  4. 17.  Shall 

be  able.     Rather  "  is  able." 

VII. — 6.  Manasses.   This  is  probably 
an  error  in  transcription  for  "Dan,"  a 


we  have  sealed  the  servants  of  our 
God  in  their  foreheads. 

4  And  I  heard  the  number  of 
them  which  were  sealed  :  and  there 
were  sealed  a  hundred  and  forty 
and  four  thousand  of  all  the  tribes 
of  the  children  of  Israel. 

5  Of  the  tribe  of  Juda  were 
sealed  twelve  thousand.  Of  the 
tribe  of  Reuben  were  sealed  twelve 
thousand.  Of  the  tribe  of  Gad 
icere  sealed  twelve  thousand. 

6  Of  the  tribe  of  Aser  were 
sealed  twelve  thousand.  Of  the 
tribe  of  Nephthalim  were  sealed 
twelve  thousand.  Of  the  tribe  of 
Manasses  were+sealed  twelve  thou- 
sand. 

,  7  Of  the  tribe  of  Simeon  were 
sealed  twelve  thousand.  Of  the 
tribe  of  Levi  were  sealed  twelve 
thousand.  Of  the  tribe  of  Issa- 
char  icere  sealed  twelve  thous- 
and. 

8  Of  the  tribe  of  Zabulon  were 
sealed  twelve  thousand.  Of  the 
tribe  of  Joseph  icere  sealed  twelve 
thousand.  Of  the  tribe  of  Benja- 
min were  sealed  twelve  thousand. 

9  After  this  I  beheld,  and,  lo, 
a  great  multitude,  which  no  man 
could  number,  of  all  nations,  and 
kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  be- 
fore the  Lamb,  clothed  with  white 
robes,  and  palms  in  their  hands ; 

10  And  cried  with  a  loud  voice, 
saying,  Salvation  to  our  God 
which  sitteth  upon  the  throne,  and 
unto  the  Lamb. 

11  And   all   the   angels  stood 

mistake  readily  made.  Otherwise  Dan 
is  not  mentioned.  Besides,  Manasses  is 
included  under  "Joseph"  in  yer.  8. 
Dan  here  has  his  proper  place  with 


524 


REVELATION. 


round  about  the  throne,  ^nd  about 
the  elders  and  the  four  beasts, 
and  fell  before  the  throne  on  their 
faces,  and  worshipped  God, 

12  Saying,  Amen  :  Blessing, 
and  glory,  and  wisdom,  and  thanks- 
giving, and  honour,  and  power, 
and  might,  be  unto  our  God  for 
ever  and  ever.     Amen. 

13  And  one  of  the  elders  an- 
swered, saying  unto  me,  What  are 
these  which  are  arrayed  in  white 
robes  ?  and  whence  came  they  ? 

14  And  I  said  unto  him,  Sir, 
thou  knowest.  And  he  said  to 
me,  These  are  they  which  came 
out  of  great  tribulation,  and  have 
washed  their  robes,  and  made 
them  white  in  the  blood  of  the 
Lamb. 

15  Therefore  are  they  before  the 
throne  of  God,  and  serve  him  day 
and  night  in  his  temple  :  and  he 
that  sitteth  on  the  throne  shall 
dwell  among  them. 

16  They  shall  hunger  no  more, 
neither  thirst  any  more ;  neither 
shall  the  sun  light  on  them,  nor 
any  heat. 

17  For  the  Lamb  which  is  in 
the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto 
living  fountains  of  waters  :  and 
G  od  shall  wipe  away  all  tears  from 
their  eyes. 

CHAPTER  VIII. 

AND  when  he  had  opened  the 
seventh  seal,  there  was  silence 
in  heaven  about  the  space  of  half 
an  hour. 

Nephthalim. 11.  Beasts.    See  chap. 

iv.    6. 14.     Of   great    tribulation. 

Lit.  "of  the  great  tribulation." 15. 

Dwell,  &c  Lit.  "  tabernacle  "  or  tent 
among  them. 


2  And  I  saw  the  seven  angels 
which  stood  before  God ;  and  to 
them  were  given  seven  trumpets. 

3  And  another  angel  came  and 
stood  at  the  altar,  having  a  golden 
censer  ;  and  there  was  given  unto 
him  much  incense,  that  he  should 
offer  it  with  the  prayers  of  all 
saints  upon  the  golden  altar  which 
was  before  the  throne. 

4  And  the  smoke  of  the  incense, 
which  came  with  the  prayers  of  the 
saints,  ascended  up  before  God  out 
of  the  angel's  hand. 

5  And  the  angel  took  the  censer, 
and  filled  it  with  fire  of  the  altar, 
and  cast  it  into  the  earth :  and 
there  were  voices,  and  thunder- 
ings,  and  lightnings,  and  an  earth- 
quake. 

6  And  the  seven  angels  which 
had  the  seven  trumpets  prepared 
themselves  to  sound. 

7  The  first  angel  sounded,  and 
there  followed  hail  and  fire  min- 
gled with  blood,  and  they  were 
cast  upon  the  earth  :  and  the  third 
part  of  trees  was  burnt  up,  and  all 
green  grass  was  burnt  up. 

8  And  the  second  angel  sound- 
ed, and  as  it  were  a  great  moun- 
tain burning  with  fire  was  cast 
into  the  sea :  and  the  third  part 
of  the  sea  became  blood ; 

9  And  the  third  part  of  the 
creatures  which  were  in  the  sea, 
and  had  life,  died ;  and  the  third 
part  of  the  ships  were  destroyed. 

10  And  the  third  angel  sound- 
ed, and  there  fell  a  great  star  from 
heaven,  burning  as  it  were  a  lamp, 

VIII. — 1.  There  was  silence  in  heaven, 
i.  e.,  there  was  silence  in  the  sky;  the 
apostle  heard  no  more  sounds  such  as  he 
had  just  described  (see  chap.  vii.  2,  10, 
&c). 6.  See  ver.  2. 7.  They 


REVELATION. 


525 


and  it  fell  upon  the  third  part  of 
the  rivers,  and  upon  the  fountains 
of  waters ; 

1 1  And  the  name  of  the  star  is 
called  Wormwood  :  and  the  third 
part  of  the  "voters  became  worm- 
wood ;  and  many  men  died  of  the 
waters,  because  they  were  made 
bitter. 

12  And  the  fourth  angel  sound- 
ed, and  the  third  part  of  the  sun 
was  smitten,  and  the  third  part  of 
the  moon,  and  the  third  part  of 
the  stars ;  so  as  the  third  part  of 
them  was  darkened,  and  the  day 
shone  not  for  a  third  part  of  it, 
and  the  night  likewise. 

13  And  I  beheld,  and  heard  an 
angel  flying  through  the  midst  of 
heaven,  saying  with  a  loud  voice, 
Woe,  woe,  woe,  to  the  inhabiters 
of  the  earth  by  reason  of  the  other 
voices  of  the  trumpet  of  the  three 
angels,  which  are  yet  to  sound  ! 

CHAPTER  IX. 

AND  the  fifth  angel  sounded, 
and  I  saw  a  star  fall  from 
heaven  unto  the  earth  :  and  to  him 
was  given  the  key  of  the  bottom- 
less pit. 

2  And  he  opened  the  bottom- 
less pit ;  and  there  arose  a  smoke 
out  of  the  pit,  as  the  smoke  of  a 
great  furnace ;  and  the  sun  and 
the  air  were  darkened  by  reason 
of  the  smoke  of  the  pit. 

3  And  there  came  out  of  the 
smoke  locusts  upon  the  earth  :  and 
unto  them  was  given  power,  as  the 
scorpions  of  the  earth  have  power. 

were  cast.     Rather,   "  it  was  cast,"  i.  e., 
the  fire. 

IX.— 1.  To  him.  Rather  "  to  it,"  i.  e., 
the  star.     Comp.  chap.  viii.  10. 5. 


4  And  it  was  commanded  them 
that  they  should  not  hurt  the  grass 
of  the  earth,  neither  any  green 
thing,  neither  any  tree ;  but  only 
those  men  which  have  not  the  seal 
of  God  in  their  foreheads. 

5  And  to  them  it  was  given 
that  they  should  not  kill  them1,  but 
that  they  should  be  tormented  five 
months  :  and  their  torment  was  as 
the  torment  of  a  scorpion,  when 
he  striketh  a  man. 

6  And  in  those  days  shall  men 
seek  death,  and  shall  not  find  it ; 
and  shall  desire  to  die,  and  death 
shall  flee  from  them. 

7  And  the  shapes  of  the  locusts 
were  like  unto  horses  prepared 
unto  battle ;  and  on  their  heads 
were  as  it  were  crowns  like  gold, 
and  their  faces  were  as  the  faces 
of  men. 

8  And  they  had  hair  as  the 
hair  of  women,  and  their  teeth 
were  as  the  teeth  of  lions. 

9  And  they  had  breastplates, 
as  it  were  breastplates  of  iron; 
and  the  sound  of  their  wings  was 
as  the  sound  of  chariots  of  many 
horses  running  to  battle. 

10  And  they  had  tails  like  un- 
to scorpions,  and  there  were  stings 
in  their  tails  :  and  their  power  was 
to  hurt  men  five  months. 

11  And  they  had  a  king  over 
them,  which  is  the  angel  of  the 
bottomless  pit,  whose  name  in  the 
Hebrew  tongue  is  Abaddon,  but 
in  the  Greek  tongue  hath  Misname 
Apollyon. 

12  One  woe  is  past ;  and,  he- 
Five  months.  Probably  a  specific  time, 
i.  e.,  one  hundred  and  fifty  years,  a  year 

for  each  day.     So  in  ver.  10. 11. 

Abaddon.      Hebrew    for    "  destroyer." 


526 


REVELATION. 


hold,  there  come  two  woes  more 
hereafter. 

13  And  the  sixth  angel  sound- 
ed, and  I  heard  a  voice  from  the 
four  horns  of  the  golden  altar 
which  is  before  God, 

14  Saying  to  the  sixth  angel 
which  had  the  trumpet,  Loose  the 
four  angels  which  are  hound  in 
the  great  river  Euphrates. 

15  And  the  four  angels  were 
loosed,  which  were  prepared  for 
an  hour,  and  a  day,  and  a  month, 
and  a  year,  for  to  slay  the  third 
part  of  men. 

16  And  the  number  of  the 
army  of  the  horsemen  ivere  two 
hundred  thousand  thousand  :  and 
I  heard  the  number  of  them. 

17  And  thus  I  saw  the  horses 
in  the  vision,  and  them  that  sat  on 
them,  having  breastplates  of  fire, 
and  of  jacinth,  and  brimstone : 
and  the  heads  of  the  horses  were 
as  the  heads  of  lions ;  and  out  of 
their  mouths  issued  fire  and  smoke 
and  brimstone. 

18  By  these  three  was  the  third 
part  of  men  killed,  by  the  fire,  and 
by  the  smoke,  and  by  the  brim- 
stone, which  issued  out  of  their 
mouths. 

19  For  their  power  is  in  their 
mouth,  and  in  their  tails :  for 
their  tails  were  like  unto  serpents, 

Apollyon  is  Greek  for  the  same.  "But 
in  the  Greek  tongue  he  hath  his  name 

Apollyon." 13.   Golden  altar.     See 

chap.  viii.  3. 14.  The  Euphrates  is 

one  of  the  two  great  rivers  which  border 
Mesopotamia.  It  rises  in  Armenia  and 
runs  southeastwardly  into  the  Persian 
Gulf.     The  Tigris  is  the  other  river  of 

Mesopotamia. 15,  For  an  hour,  d'c. 

Rather  "  for  the  hour,  &c."  The  phrase 
probably  denotes  the  exactness  of  the 


and  had  heads,  and  with  them  they 
do  hurt. 

20  And  the  rest  of  the  men 
which  were  not  killed  by  these 
plagues  yet  repented  not  of  the 
works  of  their  hantfs,  that  they 
should  not  worship  devils,  and  idols 
of  gold,  and  silver,  and  brass,  and 
stone,  and  of  wood  ;  which  neither 
can  see,  nor  hear,  nor  walk : 

21  Neither  repented  they  of 
their  murders,  nor  of  their  sorce- 
ries, nor  of  their  fornication,  nor  of 
their  thefts. 

CHAPTER  X. 

ND  I  saw  another  mighty  an- 
gel come  down  from  heaven, 
clothed  with  a  cloud  :  and  a  rain- 
bow ivas  upon  his  head,  and  his 
face  was  as  it  were  the  sun,  and 
his  feet  as  pillars  of  fire  : 

2  And  he  had  in  his  hand  a 
little  book  open  :  and  he  set  his 
right  foot  upon  the  sea,  and  his 
left  foot  on  the  earth, 

3  And  cried  with  a  loud  voice, 
as  when  a  lion  roareth  :  and  when 
he  had  cried,  seven  thunders  ut- 
tered their  voices. 

4  And  when  the  seven  thun- 
ders had  uttered  their  voices,  I 
was  about  to  write :  and  I  heard 
a  voice  from  heaven  saying  unto 
me,   Seal  up  those  things  which 

preparation,  and  not  any  specific  time 

for  which  the  angels  were  prepared. 

16.  This  army  is  perhaps  the  same  de- 
scribed in  ver.  3-11.     Compare  ver.  19 

with  ver.  10. 17.  Breastplates  of  fire, 

and  of  jacinth,  and  brimstone.  Rather, 
"  flame-red,  hyacinthine-blue,  and  sul- 
phurous-yellow breastplates." 

X. — 1.  A  rainbow.  Rather  "the 
rainbow."  The  one  described  in  chap, 
iv.  3. 6.    There   should  be  time  no 


REVELATION. 


527 


the  seven  thunders  uttered,  and 
write  them  not. 

5  And  the  angel  which  I  saw 
stand  upon  the  sea  and  upon  the 
earth  lifted  up  his  hand  to  heaven, 

6  And  sware  by  him  that  liveth 
for  ever  and  ever,  who  created 
heaven,  and  the  things  that  there- 
in are,  and  the  earth,  and  the 
things  that  therein  are,  and  the 
sea,  and  the  things  which  are 
therein,  that  there  should  be  time 
no  longer : 

7  But  in  the  days  of  the  voice 
of  the  seventh  angel,  when  he  shall 
begin  to  sound,  the  mystery  of 
God  should  be  finished,  as  he  hath 
declared  to  his  servants  the  proph- 
ets. 

8  And  the  voice  which  I  heard 
from  heaven  spake  unto  me  again, 
and  said,  Go  and  take  the  little 
book  which  is  open  in  the  hand  of 
the  angel  which  standeth  upon  the 
sea  and  upon  the  earth. 

9  And  I  went  unto  the  angel, 
and  said  unto  him,  Give  me  the 
little  book.  And  he  said  unto  me, 
Take  it,  and  eat  it  up ;  and  it  shall 
make  thy  belly  bitter,  but  it  shall 
be  in  thy  mouth  sweet  as  honey. 

10  And  I  took  the  little  book 
out  of  the  angel's  hand,  and  ate  it 
up  ;  and  it  was  in  my  mouth  sweet 
as  honey :  and  as  soon  as  I  had 
eaten  it,  my  belly  was  bitter. 

11  And  he  said  unto  me,  Thou 
must  prophesy  again  before  many 
peoples,  and  nations,  and  tongues, 
and  kings. 

longer.     Rather,  "  there  should  be  delay 

no  longer." 7.  The   mystery,   i.  e., 

the  hidden  purpose.  Declared.  Lit. 
11  evangelized,"  i.  e.,  given  the  good 
tidings. 

XL — 2.    Forty  and  two  months  = 


CHAPTER  XL 

AND  there  was  given  me  a  reed 
like  unto  a  rod  :  and  the  an- 
gel stood,  saying,  Rise,  and  meas- 
ure the  temple  of  God,  and  the  al- 
tar, and  them  that  worship  there- 
in. 

2  But  the  court  which  is  with- 
out the  temple  leave  out,  and  meas- 
ure it  not ;  for  it  is  given  unto  the 
Gentiles :  and  the  holy  city  shall 
they  tread  under  foot  forty  and  two 
months. 

3  And  I  will  give  power  unto 
my  two  witnesses,  and  they  shall 
prophesy  a  thousand  two  hundred 
and  threescore  days,  clothed  in 
sackcloth. 

4  These  are  the  two  olive  trees, 
and  the  two  candlesticks  standing 
before  the  God  of  the  earth. 

5  And  if  any  man  will  hurt 
them,  fire  proceedeth  out  of  their 
mouth,  and  devoureth  their  ene- 
mies: and  if  any  man  will  hurt 
them,  he  must  in  this  manner  be 
killed. 

G  These  have  power  to  shut 
heaven,  that  it  rain  not  in  the  days 
of  their  prophecy  :  and  have  pow- 
er over  waters  to  turn  them  to 
blood,  and  to  smite  the  earth  with 
all  plagues,  as  often  as  they  will. 

7  And  when  they  shall  have 
finished  their  testimony,  the  beast 
that  ascendeth  out  of  the  bottom- 
less pit  shall  make  war  against 
them,  and  shall  overcome  them, 
and  kill  them. 

1260  days,  which  would  represent  (a  day 
for  a  year)  1260  years.  Comp.  vv.  3,  9, 
11,  chap.  xii.  6,   14;  also  Dan.  vii.  25 

and  xii.  7. 4.  Comp.  Zech.  iv.  3,  11, 

14. 5.   Will  hurt  them,  or  "wishes 

to  hurt  them." 7.  The  beast  that  as- 


528 


REVELATION. 


8  And  their  dead  bodies  shall 
lie  in  the  street  of  the  great  city, 
which  spiritually  is  called  Sodom 
and  Egypt,  where  also  our  Lord 
was  crucified. 

9  And  they  of  the  people  and 
kindreds  and  tongues  and  nations 
shall  see  their  dead  bodies  three 
days  and  a  half,  and  shall  not  suf- 
fer their  dead  bodies  to  be  put  in 
graves. 

10  And  they  that  dwell  upon 
the  earth  shall  rejoice  over  them, 
and  make  merry,  and  shall  send 
gifts  one  to  another ;  because  these 
two  prophets  tormented  them  that 
dwelt  on  the  earth. 

11  And  after  three  days  and  a 
half  the  Spirit  of  life  from  God 
entered  into  them,  and  they  stood 
upon  their  feet ;  and  great  fear 
fell  upon  them  which  saw  them. 

12  And  they  heard  a  great 
voice  from  heaven  saying  unto 
them,  Come  up  hither.  And 
they  ascended  up  to  heaven  in  a 
cloud  •  and  their  enemies  beheld 
them. 

13  And  the  same  hour  was 
there  a  great  earthquake,  and  the 
tenth  part  of  the  city  fell,  and  in 
the  earthquake  were  slain  of  men 
seven  thousand  :  and  the  remnant 
were  affrighted,  and  gave  glory  to 
the  God  of  heaven. 

14  The  second  woe  is  past; 
and,  behold,  the  third  woe  Com- 
eth quickly. 

15  And    the    seventh    angel 

ccndeth,  &c.     See  chap.  ix.   11,   xiii.  1, 

and  xvii.  8. 9.    Three   days  and  a 

half.  If  a  day  is  taken  for  a  year  (as 
above),  this  is  only  three  and  a  half  years. 
But  if  each  day  is  taken  for  a  year  of 
days,  each  of  which  shall   stand  for  a 


sounded ;  and  there  were  great 
voices  in  heaven,  saying,  The 
kingdoms  of  this  world  are  be- 
come the  kingdoms  of  our  Lord, 
and  of  his  Christ ;  and  he  shall 
reign  for  ever  and  ever. 

16  And  the  four  and  twenty 
elders,  which  sat  before  God  on 
their  seats,  fell  upon  their  faces, 
and  worshipped  God, 

17  Saying,  We  give  thee  thanks, 
0  Lord  God  Almighty,  which  art, 
and  wast,  and  art  to  come ;  be- 
cause thou  hast  taken  to  thee  thy 
great  power,  and  hast  reigned. 

18  And  the  nations  were  an- 
gry, and  thy  wrath  is  come,  and 
the  time  of  the  dead,  that  they 
should  be  judged,  and  that  thou 
shouldest  give  reward  unto  thy 
servants  the  prophets,  and  to  the 
saints,  and  them  that  fear  thy 
name,  small  and  great ;  and 
shouldest  destroy  them  which  de- 
stroy the  earth. 

19  And  the  temple  of  God  was 
opened  in  heaven,  and  there  was 
seen  in  his  temple  the  ark  of  his 
testament :  and  there  were  light- 
nings, and  voices,  and  thunderings, 
and  an  earthquake,  and  great  hail. 

CHAPTER  XII. 

AND    there   appeared  a  great 
wonder  in  heaven  ;    a  woman 
clothed    with    the   sun,   and    the 
moon   under  her  feet,  and   upon 
her  head  a  crown  of  twelve  stars : 
2  And  she  beiDg  with  child  cri- 

year,  we  have  360  x  3  +  180  =  1260, 

the  same  number  as  in  ver.  2. 13. 

Tlie  city.     See  ver.  8. 16.  See  chap. 

iv.  4. 19.  Testament.   Rather  "cov- 

PTlflTlt 

Xli.— 1.     Wonder,   or  "  sign."     In 


REVELATION. 


529 


ed,  travailing  in  birth,  and  pained 
to  be  delivered. 

3  And  there  appeared  another 
wonder  in  heaven  ;  and  behold  a 
great  red  dragon,  having  seven 
heads  and  ten  horns,  and  seven 
crowns  upon  his  heads. 

4  And  his  tail  drew  the  third 
part  of  the  stars  of  heaven,  and 
did  cast  them  to  the  earth :  and 
the  dragon  stood  before  the  wo- 
man  which  was  ready  to  be  deliv- 
ered, for  to  devour  her  child  as 
soon  as  it  was  born. 

5  And  she  brought  forth  a  man 
child,  who  was  to  rule  all  nations 
with  a  rod  of  iron  :  and  her  child 
was  caught  up  unto  God,  and  to 
his  throne. 

6  And  the  woman  fled  into  the 
wilderness,  where  she  hath  a  place 
prepared  of  God,  that  they  should 
feed  her  there  a  thousand  two  hun- 
dred and  threescore  days. 

7  And  there  was  war  in  heav- 
en :  Michael  and  his  ansrels  fought 
against  the  dragon  ;  and  the  drag- 
on fought  and  his  angels, 

8  And  prevailed  not ;  neither 
was  their  place  found  any  more  in 
heaven. 

9  And  the  great  dragon  was 
cast  out,  that  old  serpent,  called 
the  Devil,  and  Satan,  which  de- 
ceiveth  the  whole  world  :  he  was 
cast  out  into  the  earth,  and  his  an- 
gels were  cast  out  with  him. 

heaven.     "  In  the  sky." 3.    Wonder. 

See  preceding  note.    Red  dragon.  Strict- 
ly "flame-red  dragon.'* 4.  TJie  third 

part  of  the  stars.     See  chap.  viii.  12. 

6.    Feed,    or    "  support."     A  thousand 
two  hundred  and  threescore  days.     See 

chap.  xi.  2. 7.  In  heaven.     "  In  the 

sky."     John  looked  up  and  saw  the  bat- 
tle as  in  the  sky.     Michael,  one  of  the 
23 


10  And  I  heard  a  loud  voice 
saying  in  heaven,  Now  is  come 
salvation,  and  strength,  and  the 
kingdom  of  our  God,  and  the 
power  of  his  Christ :  for  the  ac- 
cuser of  our  brethren  is  cast 
down,  which  accused  them  be- 
fore our  God  day  and  night. 

11  And  they  overcame  him  by 
the  blood  of  the  Lamb,  and  by 
the  word  of  their  testimony;  and 
they  loved  not  their  lives  unto  the 
death. 

12  Therefore  rejoice,  ye  heav- 
ens, and  ye  that  dwell  in  them. 
Woe  to  the  inhabiters  of  the  earth 
and  of  the  sea !  for  the  devil  is 
come  down  unto  you,  having  great 
wrath,  because  he  knoweth  that  he 
hath  but  a  short  time. 

13  And  when  the  dragon  saw 
that  he  was  cast  unto  the  earth, 
he  persecuted  the  woman  which 
brought  forth  the  man  child. 

14  And  to  the  woman  were 
given  two  wings  of  a  great  eagle, 
that  she  might  fly  into  the  wilder- 
ness, into  her  place,  where  she  is 
nourished  for  a  time,  and  times, 
and  half  a  time,  from  the  face  of 
the  serpent. 

15  And  the  serpent  cast  out  of 
his  mouth  water  as  a  flood  after 
the  woman,  that  he  might  cause 
her  to  be  carried  away  of  the 
flood. 

16  And  the  earth  helped  the 


archangels. 


See  Dan.  x.  21,  xii.  1,  and 

Jude  9. 8.  In  heaven.     See  on  ver. 

1. 9.  TJie  Devil.  Gr.  Diabolos,  "the 

slanderous  accuser."  Satan.  See  Matt. 
iv.  10,  &c.  "  Satan  "  is  Heb.  for  adver- 
sary.  10.   In  heaven.     See  ver.  7. 

Of  his  Christ,  i.e.,  his  anointed. 11. 

Unto  the  death.  Simply  "  unto  death." 
14.    A  time,  and  times,  and  half  a 


530 


REVELATION. 


woman;  and  the  earth  opened  her 
mouth,  and  swallowed  up  the  flood 
which  the  dragon  cast  out  of  his 
mouth. 

17  And  the  dragon  was  wroth 
with  the  woman,  and  wcnt'to  make 
war  with  the  remnant  of  her  seed, 
which  keep  the  commandments  of 
God,  and  have  the  testimony  of 
Jesus  Christ. 

CHAPTER  XIII. 

AN  D  I  stood  upon  the  sand  of 
the  sea,  and  saw  a  beast  rise 
up  out  of  the  sea,  having  seven 
heads  and  ten  horns,  and  upon  his 
horns  ten  crowns,  and  upon  his 
heads  the  name  of  blasphemy. 

2  And  the  beast  which  I  saw 
was  like  unto  a  leopard,  and  his 
feet  were  as  the  feet  of  a  bear,  and 
his  mouth  as  the  mouth  of  a  lion : 
and  the  dragon  gave  him  his  pow- 
er, and  his  seat,  and  great  author- 
ity. 

3  And  I  saw  one  of  his  heads 
as  it  were  wounded  to  death ;  and 
his  deadly  wound  was  healed  :  and 
all  the  world  wondered  after  the 
beast. 

4  And  they  worshipped  the 
dragon  which  gave  power  unto 
the  beast :  and  they  worshipped 
the  beast,  saying,  Who  is  like  un- 
to the  beast  ?  who  is  able  to  make 
war  with  him  ? 

5  And  there  was  given  unto 
him  a  mouth  speaking  great  things 
and  blasphemies ;  and  power  was 
given  unto  him  to  continue  forty 
and  two  months. 

time,  i.  e.,  a  year  and  two  years  and  half 
a  year  =   360  -f-  720  +  180   =  12G0 
days.     See  chap.  xi.  2. 
XIII. — 1.  Seven  heads  and  ten  horns. 


G  And  he  opened  his  mouth  in 
blasphemy  against  Gotl,  to  blas- 
pheme his  name,  and  his  taberna- 
cle, and  them  that  dwell  in  heaven. 

7  And  it  was  given  unto  him  to 
make  war  with  the  saints,  and  to 
overcome  them  :  and  power  was 
given  him  over  all  kindreds,  and 
tongues,  and  nations. 

8  And  all  that  dwell  upon  the 
earth  shall  worship  him,  whose 
names  are  not  written  in  the  book 
of  life  of  the  Lamb  slain  from  the 
foundation  of  the  world. 

9  If  any  man  have  an  ear,  let 
him  hear. 

10  He  that  leadeth  into  cap- 
tivity shall  go  into  captivity :  he 
that  killeth  with  the  sword  must 
be  killed  with  the  sword.  Here 
is  the  patience  and  the  faith  of 
the  saints. 

11  And  I  beheld  another  beast 
coming  up  out  of  the  earth  ;  and 
he  had  two  horns  like  a  lamb,  and 
he  spake  as  a  dragon. 

12  And  he  exerciseth  all  the 
power  of  the  first  beast  before 
him,  and  causeth  the  earth  and 
them  which  dwell  therein  to  wor- 
ship the  first  beast,  whose  deadly 
wound  was  healed. 

13  And  he  doeth  great  won- 
ders, so  that  he  maketh  fire  come 
down  from  heaven  on  the  earth  in 
the  sight  of  men, 

14  And   deceiveth   them    that 
dwell  on  the  earth  by  the  means  of 
those  miracles  which  he  had  pow- 
er to  do  in  the  sight  of  the  beast ; 
saying  to  them  that  dwell  on  the 

Sec  chap.  xii.  3. 5.  Forty-two  months. 

See  chap.  xi.  2. 9.  See  chap.  ii.  V,  &c. ; 

also  Matt.  xi.  16. 10.    Here  is  the 

patienc.c,  dec.    "  In  the  knowledge  of  this 


REVELATION. 


531 


earth,  that  they  should  make  an  | 
image  to  the  beast,  which  had  the 
wound  by  a  sword,  and  did  live. 

15  And  he  had  power  to  give 
life  unto  the  image  of  the  beast,  I 
that  the  image  of  the  beast  should 
both  speak,  and  cause  that  as  many 
as  would  not  worship  the  image  of 
the  beast  should  be  killed. 

16  And  he  causeth  all,  both 
small  and  great,  rich  and  poor, 
free  and  bond,  to  receive  a  mark 
in  their  right  hand,  or  in  their 
foreheads  : 

17  And  that  no  man  might  buy 
or  sell,  save  he  that  had  the  mark, 
or  the  name  of  the  beast,  or  the 
number  of  his  name. 

18  Here  is  wisdom.     Let  him 
that  hath  understanding  count  the 
number  of  the  beast :  for  it  is  the 
number  of  a  man ;  and  his  number  I 
is  Six  hundred  threescore  and  six. 

CHAPTER  XIV. 

AND  I  looked,  and,  lo,  a  Lamb 
stood  on  the  mount  Sion,  and 
with  him  a  hundred  forty  ci7id  four 
thousand,  having  his  Father's  name 
written  in  their  foreheads. 

2  And  I  heard  a  voice  from 
heaven,  as  the  voice  of  manv  wa- 
ters,  and  as  the  voice  of  a  great 
thunder  :  and  I  heard  the  voice  | 
of  harpers  harping  with  their 
harps  : 

3  And  they  sung  as  it  were  a 
new  song  before  the  throne,  and 
before  the  four  beasts,  and  the  el- 
ders :  and  no  man  could  learn  that 
song  but  the  hundred  and  forty  and 


truth  the  faith  of  the  saints  has  its  patient 

exercise." 17.    Tlie   number   of  his 

name.     This  is  supposed  to  refer  to  the 
numerical  value  of  the  letters  of  his  name. 


four  thousand,  which  were  redeem- 
ed from  the  earth. 

4  These  are  they  which  were 
not  defiled  with  women  ;  for  they 
are  virgins.  These  are  they  which 
follow  the  Lamb  whithersoever  he 
goeth.  These  were  redeemed  from 
among  men,  being  the  firstfruits  un- 
to God  and  to  the  Lamb. 

5  And  in  their  mouth  was  found 
no  guile :  for  they  are  without  fault 
before  the  throne  of  God. 

6  And  I  saw  another  angel  fly 
in  the  midst  of  heaven,  having  the 
everlasting  gospel  to  preach  unto 
them  that  dwell  on  the  earth,  and 
to  every  nation,  and  kindred,  and 
tongue,  and  people, 

7  Saying  with  a  loud  voice, 
Fear  God,  and  give  glory  to  him; 
for  the  hour  of  his  judgment  is 
come :  and  worship  him  that  made 
heaven,  and  earth,  and  the  sea,  and 
the  fountains  of  waters. 

8  And  there  followed  another 
angel,  saying,  Eabylon  is  fallen, 
is  fallen,  that  great  city,  because 
she  made  all  nations  drink  of  the 
wine  of  the  wrath  of  her  fornica- 
tion. 

9  And  the  third  angel  followed 
them,  saying  with  a  loud  voice,  If 
any  man  worship  the  beast  and 
his  image,  and  receive  his  mark  in 
his  forehead,  or  in  his  hand, 

10  The  same  shall  drink  of  the 
wine  of  the  wrath  of  God,  which 
is  poured  out  without  mixture  in- 
to the  cup  of  his  indignation  ;  and 
he  shall  be  tormented  with  fire 
and  brimstone  in  the  presence  of 

XIV. — 1.  A  hundred  forty  and  four 

thousand.  See  chap.  vii.  4. 3.  Beasts. 

Rather  "living  creatures."     See  chap, 
iv.  6.      Elders.     See  chap.  iv.  4.— — 9. 


532 


REVELATION. 


the  holy  angels,  and  in  the  pres- 
ence of  the  Lamb : 

1 1  And  the  smoke  of  their  tor- 
ment ascendeth  up  for  ever  and 
ever  :  and  they  have  no  rest  day 
nor  night,  who  worship  the  beast 
and  his  image,  and  whosoever  re- 
ceiveth  the  mark  of  his  name. 

12  Here  is  the  patience  of  the 
saints:  here  are  they  that  keep 
the  commandments  of  God,  and 
the  faith  of  Jesus. 

13  And  I  heard  a  voice  from 
heaven  saying  unto  me,  Write, 
Blessed  are  the  dead  which  die  in 
the  Lord  from  henceforth  :  Yea, 
saith  the  Spirit,  that  they  may 
rest  from  their  labours  ;  and  their 
works  do  follow  them. 

14  And  I  looked,  and  behold 
a  white  cloud,  and  upon  the  cloud 
one  sat  like  unto  the  Son  of  man, 
having  on  his  head  a  golden  crown, 
and  in  his  hand  a  sharp  sickle. 

15  And  another  angel  came  out 
of  the  temple,  crying  with  a  loud 
voice  to  him  that  sat  on  the  cloud, 
Thrust  in  thy  sickle,  and  reap  :  for 
the  time  is  come  for  thee  to  reap ; 
for  the  harvest  of  the  earth  is  ripe. 

16  And  he  that  sat  on  the 
cloud  thrust  in  his  sickle  on  the 
earth  ;  and  the  earth  was  reaped. 

17  And  another  angel  came  out 
of  the  temple  which  is  in  heaven, 
he  also  having  a  sharp  sickle. 

18  And  another  angel  came  out 
from  the  altar,  which  had  power 
over  fire ;  and  cried  with  a  loud 
cry  to  him    that  had  the  sharp 

The  beaut  and  his  image.     See  chap.  xiii. 

1,  14. 12.  See  chap.  xii.  17  and  xiii. 

10. 13.  Their  works  do  follow  them 

as  attendants  upon  them,  giving  them 

reputation. 14.  The  Son  of  man.   See 

chap.  i.  13. 


sickle,  saying,  Thrust  in  thy  sharp 
sickle,  and  gather  the  clusters  of 
the  vine  of  the  earth ;  for  her 
grapes  are  fully  ripe. 

19  And  the  angel  thrust  in  his 
sickle  into  the  earth,  and  gathered 
the  vine  of  the  earth,  and  cast  it 
into  the  great  winepress  of  the 
wrath  of  God. 

20  And  the  winepress  was  trod- 
den without  the  city,  and  blood 
came  out  of  the  winepress,  even 
unto  the  horse  bridles,  by  the 
space  of  a  thousand  and  six  hun- 
dred furlongs. 

CHAPTER  XV. 

AND  I  saw  another  sign  in  heav- 
en, great  and  marvellous,  sev- 
en angels  having  the  seven  last 
plagues ;  for  in  them  is  filled  up 
the  wrath  of  God. 

2  And  I  saw  as  it  were  a  sea 
of  glass  mingled  with  fire :  and 
them  that  had  gotten  the  victory 
over  the  beast,  and  over  his  image, 
and  over  his  mark,  and  over  the 
number  of  his  name,  stand  on  the 
sea  of  glass,  having  the  harps  of 
God. 

3  And  they  sing  the  song  of 
Moses  the  servant  of  God,  and  the 
song  of  the  Lamb,  saying,  Great 
and  marvellous  are  thy  works, 
Lord  God  Almighty;  just  and 
true  are  thy  ways,  thou  King  of 
saints. 

4  Who  shall  not  fear  thee,  O 
Lord,  and  glorify  thy  name  ?  for 
thou  only  art  holy  :  for  all  nations 

XV. — 2.  On  the  sea.     Perhaps  "  on 

the  borders  of  the  sea." 3    The  song 

of  Moses.  The  song  in  praise  of  Israel's 
deliverance  at  the  Red  Sea.  See  Exod. 
xv.  The  redeemed  in  glory  thus  sing 
when  finally  delivered  from  their  spir- 


REVELATION. 


533 


shall  come  and  worship  before 
thee ;  for  thy  judgments  are  made 
manifest. 

5  And  after  that  I  looked,  and, 
behold,  the  temple  of  the  taberna- 
cle of  the  testimony  in  heaven  was 
opened : 

6  And  the  seven  angels  came 
out  of  the  temple,  having  the  seven 
plagues,  clothed  in  pure  and  white 
linen,  and  having  their  breasts 
girded  with  golden  girdles. 

7  And  one  of  the  four  beasts 
gave  unto  the  seven  angels  seven 
golden  vials  full  of  the  wrath  of 
God,  who  liveth  for  ever  and  ever. 

8  And  the  temple  was  filled 
with  smoke  from  the  glory  of  God, 
and  from  his  power ;  and  no  man 
was  able  to  enter  into  the  temple, 
till  the  seven  plagues  of  the  seven 
angels  were  fulfilled. 

CHAPTER  XVI. 

AND  I  heard  a  great  voice  out 
of  the  temple  saying  to  the 
seven  angels,  Go  }Tour  ways,  and 
pour  out  the  vials  of  the  wrath  of 
God  upon  the  earth. 

2  And  the  first  went,  and  pour- 
ed out  his  vial  upon  the  earth ; 
and  there  fell  a  noisome  and  grie- 
vous sore  upon  the  men  which  had  | 
the  mark  of  the  beast,  and  xipon 
them  which  worshipped  his  image. 

3  And  the  second  angel  poured 
out  his  vial  upon  the  sea ;  and  it 
became  as  the  blood  of  a  dead 
man :  and  every  living  soul  died 
in  the  sea. 

4  And  the  third  angel  poured 

itual  enemies.  The  song  of  the  Lamb, 
i.  e.,  the  song  in  the  Lamb's  honour.  See 

chap.  v.  9,  10. 7.  Beasts.     See  chap. 

xiv.  3. 


out  his  vial  upon  the  rivers  and 
fountains  of  waters ;  and  they  be- 
came blood. 

5  And  I  heard  the  angel  of  the 
waters  say,  Thou  art  righteous,  O 
Lord,  which  art,  and  wast,  and 
shalt  be,  because  thou  hast  judged 
thus. 

6  For  they  have  shed  the  blood 
of  saints  and  prophets,  and  thou 
hast  given  them  blood  to  drink; 
for  they  are  worthy. 

7  And  I  heard  another  out  of 
the  altar  say,  Even  so,  Lord  God 
Almighty,  true  and  righteous  are 
thy  judgments. 

8  And  the  fourth  angel  poured 
out  his  vial  upon  the  sun ;  and 
power  was  given  unto  him  to 
scorch  men  with  fire. 

9  And  men  were  scorched  with 
great  heat,  and  blasphemed  the 
name  of  God,  which  hath  power 
over  these  plagues :  and  they  re- 
pented not  to  give  him  glory. 

10  And  the  fifth  angel  poured 
out  his  vial  upon  the  seat  of  the 
beast ;  and  his  kingdom  was  full 
of  darkness ;  and  they  gnawed 
their  tongues  for  pain, 

11  And  blasphemed  the  God  of 
heaven  because  of  their  pains  and 
their  sores,  and  repented  not  of 
their  deeds. 

12  And  the  sixth  angel  poured 
out  his  vial  upon  the  great  river 
Euphrates;  and  the  water  thereof 
was  dried  up,  that  the  way  of  the 
kings  of  the  east  might  be  pre- 
pared. 

13  And  I   saw  three  unclean 


XVI.— 10.  Seat.     Or  "  throne."- 
12.    Euphrates.     See  chap.  ix.  14. 


13.  The  dragon.     See  chap.  xii.  3.   The 
beast.     See  chap,   xiii.    1.      The  false 


V 


bU 


REVELATION. 


spirits  like  frogs  come  out  of  the 
mouth  of  the  dragon,  and  out  of 
the  mouth  of  the  beast,  and  out 
of  the  mouth  of  the  false  prophet. 

14  For  they  are  the  spirits  of 
devils,  working  miracles,  which  go 
forth  unto  the  kings  of  the  earth 
and  of  the  whole  world,  to  gather 
them  to  the  battle  of  that  great 
day  of  God  Almighty. 

15  Behold,  I  come  as  a  thief. 
Blessed  is  he  that  watcheth,  and 
keepeth  his  garments,  lest  he  walk 
naked,  and  they  see  his  shame. 

16  And  he  gathered  them  to- 
gether into  a  place  called  in  the 
Hebrew  tongue  Armageddon. 

17  And  the  seventh  angel  pour- 
ed out  his  vial  into  the  air;  and 
there  came  a  great  voice  out  of  the 
temple  of  heaven,  from  the  throne, 
saying,  It  is  done. 

18  And  there  were  voices,  and 
thunders,  and  lightnings;  and 
there  was  a  great  earthquake,  such 
as  was  not  since  men  were  upon 
the  earth,  so  mighty  an  earth- 
quake, and  so  great. 

19  And  the  great  city  was  di- 
vided into  three  parts,  and  the 
cities  of  the  nations  fell:  and  great 
Babylon  came  in  remembrance 
before  God,  to  give  unto  her  the 
cup  of  the  wine  of  the  fierceness 
of  his  wrath. 


prophet.  Comp.  chap.  xix.  20  with  chap, 
xiii.  11.  The  false  prophet  is  evidently 
the  second  beast  of  the  latter  reference. 

1 5.  A  parenthesis.    The  figure  is  of  a 

man  keeping  in  his  clothes  all  night  ready 

for  a  start. 16.  Armageddon.    Hcb. 

for  "  the  mountain  of  Mcgiddo."  The 
last  great  battle  of  Satan's  hosts  against 
the  Church  is  likened  (by  this  name)  to 
the  great  battle  fought  by  Deborah  and 
Barak  against  Si3era  near  Mcgiddo.  (See 


20  And  every  island  fled  away, 
and  the  mountains  were  not  found. 

21  And  there  fell  upen  men  a 
great  hail  out  of  heaven,  every 
stone  about  the  weight  of  a  talent : 
and  men  blasphemed  God  because 
of  the  plague  of  the  hail ;  for  the 
plague  thereof  was  exceeding 
great. 

CHAPTER  XVII. 

ND  there  came  one  of  the 
seven  angels  which  had  the 
seven  vials,  and  talked  with  me, 
saying  unto  me,  Come  hither ;  I 
will  shew  unto  thee  the  judgment 
of  the  great  whore  that  sitteth 
upon  many  waters; 

2  With  whom  the  kings  of  the 
earth  have  committed  fornication, 
and  the  inhabitants  of  the  earth 
have  been  made  drunk  with  the 
wine  of  her  fornication. 

3  So  he  carried  me  away  in  the 
spirit  into  the  wilderness  :  and  I 
saw  a  woman  sit  upon  a  scarlet 
coloured  beast,  full  of  names  of 
blasphemy,  having  seven  heads 
and  ten  horns. 

4  And  the  woman  was  arrayed 
in  purple  and  scarlet  colour,  and 
decked  with  gold  and  precious 
stones  and  pearls,  having  a  golden 
cup  in  her  hand  full  of  abomina- 


Judgesv.  19).  Or,  perhaps,  the  great 
plain  of  Jezrcel  or  Mcgiddo,  the  great 
battle-plain  of  Palestine,  is  used  tropi- 
cally  of  any  battlefield. 19.    Hie 

(jrcat  city.     Sec  chap.  xi.  8,  13. 

XVII.1 — 1.    Tlic   seven   angels.      See 

chap.  xv.  1,  7  and  xvi.  1. 3.  In  the 

spirit.     See  chap.  i.  10. 9.   Here  is 

the  wind  u'liieJt  hath  wisdom,  i.  e.,  a 
wise,  discerning  mind  will  here  discover 
the  truth.     Comp.  chap.  xjv.  12. 10. 


REVELATION. 


535 


tions  and  filthiness  of  her  fornica- 
tion : 

5  And  upon  her  forehead  was 
a  name  written,  MYSTERY, 
BABYLON  THE  GREAT, 
THE  MOTHER  OF  HAR- 
LOTS AND  ABOMINA- 
TIONS OF  THE  EARTH. 

6  And  I  saw  the  woman  drunk- 
en with  the  blood  of  the  saints, 
and  with  the  blood  of  the  martyrs 
of  Jesus ;  and  when  I  saw  her,  I 
wondered  with  great  admiration. 

7  And  the  angel  said  unto  me, 
Wherefore  didst  thou  marvel  ?  I 
will  tell  thee  the  mystery  of  the 
woman,  and  of  the  beast  that  car- 
rieth  her,  which  hath  the  seven 
heads  and  ten  horns. 

8  The  beast  that  thou  sawest 
was,  and  is  not ;  and  shall  ascend 
out  of  the  bottomless  pit,  and  go 
into  perdition  :  and  they  that 
dwell  on  the  earth  shall  wonder, 
whose  names  were  not  written  in 
the  book  of  life  from  the  founda- 
tion of  the  world,  when  they  be- 
hold the  beast  that  was,  and  is 
not,  and  yet  is. 

9  And  here  is  the  mind  which 
hath  wisdom.  The  seven  heads 
are  seven  mountains,  on  which  the 
woman  sitteth. 

10  And  there  are  seven  kings : 
five  are  fallen,  and  one  is,  and  the 
other  is  not  yet  come ;  and  when 
he  cometh,  he  must  continue  a 
short  space. 

11  And  the  beast  that  was,  and 
is  not,  even  he  is  the  eighth,  and  is 
of  the  seven,  and  goeth  into  per- 
dition. 

Tliere  are  seve?i  kings.  Rather  "  they 
(the  heads)  are  seven  kings."  A  short 
space.     Rather  "  a  short  time." 13. 


12  And  the  ten  horns  which 
thou  sawest  are  ten  kings,  which 
have  received  no  kingdom  as  yet ; 
but  receive  power  as  kings  one 
hour  with  the  beast. 

13  These  have  one  mind,  and 
shall  give  their  power  and  strength 
unto  the  beast. 

14  These  shall  make  war  with 
the  Lamb,  and  the  Lamb  shall 
overcome  them  :  for  he  is  Lord  of 
lords,  and  King  of  kings :  and  they 
that  are  with  him  are  called,  and 
chosen,  and  faithful. 

15  And  he  saith  unto  me,  The 
waters  which  thou  sawest,  where 
the  whore  sitteth,  are  peoples, 
and  multitudes,  and  nations,  and 
tongues. 

16  And  the  ten  horns  which 
thou  sawest  upon  the  beast,  these 
shall  hate  the  whore,  and  shall 
make  her  desolate  and  naked,  and 
shall  eat  her  flesh,  and  burn  her 
with  fire. 

17  For  God  hath  put  in  their 
hearts  to  fulfil  his  will,  and  to 
agree,  and  give  their  kingdom  unto 
the  beast,  until  the  words  of  God 
shall  be  fulfilled. 

18  And  the  woman  which  thou 
sawest  is  that  great  city,  which 
reigneth  over  the  kings  of  the 
earth. 

CHAPTER  XVIII. 

AND  after  these  things  I  saw 
another  angel  come  down  from 
heaven,  having  great  power ;  and 
the  earth  was  lightened  with  his 
glory. 


Strength.     Rather  "authority."— 
The  waters.     See  ver.  1. 
XVIII.— 1,    Fower.      Rather 


15. 


u 


au- 


536 


REVELATION. 


2  And  he  cried  mightily  with  a 
strong  voice,  saying,  Babylon  the 
great  is  fallen,  is  fallen,  and  is  be- 
come the  habitation  of  devils,  and 
the  hold  of  every  foul  spirit,  and 
a  cage  of  every  unclean  and  hate- 
ful bird. 

3  For  all  nations  have  drunk 
of  the  -wine  of  the  wrath  of  her 
fornication,  and  the  kings  of  the 
earth  have  committed  fornication 
with  her,  and  the  merchants  of  the 
earth  are  waxed  rich  through  the 
abundance  of  her  delicacies. 

4  And  I  heard  another  voice 
from  heaven,  saying,  Come  out  of 
her,  my  people,  that  ye  be  not  par- 
takers of  her  sins,  and  that  ye  re- 
ceive not  of  her  plagues. 

5  For  her  sins  have  reached 
unto  heaven,  and  God  hath  re- 
membered her  iniquities. 

6  Reward  her  even  as  she  re- 
warded you,  and  double  unto  her 
double  according  to  her  works: 
in  the  cup  which  she  hath  filled, 
fill  to  her  double. 

7  How  much  she  hath  glorified 
herself,  and  lived  deliciously,  so 
much  torment  and  sorrow  give  her: 
for  she  saith  in  her  heart,  I  sit  a 
queen,  and  am  no  widow,  and  shall 
see  no  sorrow. 

8  Therefore  shall  her  plagues 
come  in  one  day,  death,  and  mourn- 
ing, and  famine ;  and  she  shall  be 
utterly  burned  with  fire :  for  strong 
is  the  Lord  God  who  judgeth  her. 

9  And  the  kings  of  the  earth, 
who  have  committed  fornication 

thority."  Same  word  as  in  chap.  xvii.  13. 

2.    A   cage.     Rather    "the  hold." 

Same  word  as  is  translated  "hold"  in 

this  same  sentence. 3-5.  See   Jer. 

li.  7-9. 12.  Thyine  wood.    Perhaps 


and  lived  deliciously  with  her, 
shall  bewail  her,  and  lament  for 
her,  when  they  shall  see  the  smoke 
of  her  burning, 

10  Standing  afar  off  for  the  fear 
of  her  torment,  saying,  Alas,  alas, 
that  great  city  Babylon,  that 
mighty  city !  for  in  one  hour  is 
thy  judgment  come. 

11  And  the  merchants  of  the 
earth  shall  weep  and  mourn  over 
her ;  for  no  man  buyeth  their  mer- 
chandise any  more : 

12  The  merchandise  of  gold, 
and  silver,  and  precious  stones,  and 
of  pearls,  and  fine  linen,  and  pur- 
ple, and  silk,  and  scarlet,  and  all 
thyine  wood,  and  all  manner  ves- 
sels of  ivory,  and  all  manner  ves- 
sels of  most  precious  wood,  and  of 
brass,  and  iron,  and  marble, 

13  And  cinnamon,  and  odours, 
and  ointments,  and  frankincense, 
and  wine,  and  oil,  and  fine  flour, 
and  wheat,  and  beasts,  and  sheep, 
and  horses,  and  chariots,  and  slaves, 
and  souls  of  men. 

14  And  the  fruits  that  thy  soul 
lusted  after  are  departed  from  thee, 
and  all  things  which  were  dainty 
and  goodly  arc  departed  from  thee, 
and  thou  shalt  find  them  no  more 
at  all. 

15  The  merchants  of  these 
things,  which  were  made  rich  by 
her,  shall  stand  afar  off  for  the 
fear  of  her  torment,  weeping  and 
wailing, 

16  And  saying,  Alas,  alas,  that 
great  city,  that  was  clothed  in  fine 

a  species  of  cedar.  All  manner  vessels. 
Old  English  for  "all  manner  of  vessels." 

13.    Odours.      Rather  "incense." 

Slaves.  Rather  "  bodies." 15.  Wiich, 

i.  e.,  who. 


REVELATION. 


537 


linen,  and  purple,  and  scarlet,  and 
decked  with  gold,  and  precious 
stones,  and  pearls  ! 

17  For  in  one  hour  so  great 
riche3  is  come  to  nought.  And 
every  shipmaster,  and  all  the  com- 
pany in  ships,  and  sailors,  and  as 
many  as  trade  by  sea,  stood  afar 
off,  ' 

18  And  cried  when  they  saw 
the  smoke  of  her  burning,  saying, 
What  city  is  like  unto  this  great 
city ! 

19  And  they  cast  dust  on  their 
heads,  and  cried,  weeping  and  wail- 
ing, saying,  Alas,  ala3,  that  great 
city,  wherein  were  made  rich  all 
that  had  ships  in  the  sea  by  reason 
of  her  costliness!  for  in  one  hour  is 
she  made  desolate. 

20  Rejoice  over  her,  thou  heav- 
en, and  ye  holy  apostles  and  pro- 
phets ;  for  God  hath  avenged  you 
on  her. 

21  And  a  mighty  angel  took  up 
a  stone  like  a  great  millstone,  and 
cast  it  into  the  sea,  saying,  Thus 
with  violence  shall  that  great  city 
Babylon  be  thrown  down,  and 
shall  be  found  no  more  at  all. 

22  And  the  voice  of  harpers, 
and  musicians,  and  of  pipers,  and 
trumpeters,  shall  be  heard  no  more 
at  all  in  thee ;  and  no  craftsman, 
of  whatsoever  craft  he  be,  shall  be 
found  any  more  in  thee  ;  and  the 
sound  of  a  millstone  shall  be  heard 
no  more  at  all  in  thee; 

23  And  the  lisrht  of  a  candle 

O 

shall  shine  no  more  at  all  in  thee  ; 
and  the  voice  of  the  bridegroom 
and  of  the  bride  shall  be  heard  no 
more  at  all  in  thee :  for  thy  mer- 

XIX. — 1.  Alleluia.  The  Greek  form  of 
the  Hebrew  "  Hallelujah,"  i.  e.,  "praise 
23* 


chants  were  the  great  men  of  the 
earth;  for  by  thy  sorceries  were 
all  nations  deceived. 

24  And  in  her  was  found  the 
blood  of  prophets,  and  of  saints, 
and  of  all  that  were  slain  upon 
the  earth. 

CHAPTER  XIX. 

AND  after  these  things  I  heard 
a  great  voice  of  much  people 
in  heaven,  saying,  Alleluia ;  Sal- 
vation, and  glory,  and  honour,  and 
power,  unto  the  Lord  our  God  : 

2  For  true  and  righteous  ore 
his  judgments ;  for  he  hath  judged 
the  great  whore,  which  did  corrupt 
the  earth  with  her  fornication,  and 
hath  avenged  the  blood  of  his  ser- 
vants at  her  hand. 

3  And  again  they  said,  Alleluia. 
And  her  smoke  rose  up  for  ever 
and  ever. 

4  And  the  four  and  twenty 
elders  and  the  four  beasts  fell 
down  and  worshipped  God  that 
sat  on  the  throne,  saying,  Amen ; 
Alleluia. 

5  And  a  voice  came  out  of  the 
throne,  saying,  Praise  our  God,  all 
ye  his  servants,  and  ye  that  fear 
him,  both  small  and  great. 

6  And  I  heard  as  it  were  the 
voice  of  a  great  multitude,  and  as 
the  voice  of  many  waters,  and  as 
the  voice  of  mighty  thunderings, 
saying,  Alleluia :  for  the  Lord 
God  omnipotent  reigneth. 

7  Let  us  be  glad  and  rejoice, 
and  give  honour  to  him  :  for  the 
marriage  of  the  Lamb  is  come,  and 
his  wife  hath  made  herself  ready. 

8  And  to  her  was  granted  that 

the  Lord." 3.  Hose.     Rather  "  rises." 

4.  See  chap.  iv.  4,  6,  9, 10.    Beasts. 


538 


REVELATION. 


she  should  be  arrayed  in  fine  linen, 
clean  and  white  :  for  the  fine  linen 
is  the  righteousness  of  saints. 

9  And  he  saith  unto  me,  Write, 
Blessed  are  they  which  are  called 
unto  the  marriage  supper  of  the 
Lamb.  And  he  saith  unto  me, 
These  are  the  true  sayings  of 
God. 

10  And  I  fell  at  his  feet  to 
worship  him.  And  he  said  unto 
me,  See  thou  do  it  not :  I  am  thy 
fellow  servant,  and  of  thy  brethren 
that  have  the  testimony  of  Jesus  : 
worship  God :  for  the  testimony 
of  Jesus  is  the  spirit  of  prophecy. 

11  And  I  saw  heaven  opened, 
and  behold  a  white  horse ;  and  he 
that  sat  upon  him  was  called 
Faithful  and  True,  and  in  right- 
eousness he  doth  judge  and  make 
war. 

12  His  eyes  were  as  a  flame  of 
fire,  and  on  his  head  were  many 
crowns ;  and  he  had  a  name  writ- 
ten, that  no  man  knew,  but  he 
himself. 

13  And  he  was  clothed  with  a 
vesture  dipped  in  blood  :  and  his 
name  is  called  The  Word  of 
God. 

14  And  the  armies  which  ivere 
in  heaven  followed  him  upon  white 
horses,  clothed  in  fine  linen,  white 
and  clean. 

15  And  out  of  his  mouth  goeth 
a  sharp  sword,  that  with  it  he 
should  smite  the  nations ;  and  he 
shall  rule  them  with  a  rod  of  iron  : 
and  he  treadeth  the  winepress  of 

Rather  "  living  creatures."  Alleluia. 
See  ver.  1.- — 9.  He  saith  unto  ?nc,  i.  e., 
the  angel-guide  of  chap.   xvii.  1,  7,  15. 

10.  I  would  read,  "For  this  spirit 

of  prophecy  which  I  (the  angel)  have  is 
really  the  testimony  of  Jesus,"  and  thus 


the   fierceness  and  wrath  of  Al- 
mighty God. 

16  And  he  hath  on  his  vesture 
and  on  his  thigh  a  name  writ- 
ten, KING  OF  KINGS,  AND 
LORD  OF  LORDS. 

17  And  I  saw  an  angel  standing 
in  the  sun ;  and  he  cried  with  a 
loud  voice,  saying  to  all  the  fowls 
that  fly  in  the  midst  of  heaven, 
Come  and  gather  yourselves  to- 
gether unto  the  supper  of  the  great 
God. 

18  That  ye  may  eat  the  flesh 
of  kings,  and  the  flesh  of  captains, 
and  the  flesh  of  mighty  men,  and 
the  flesh  of  horses,  and  of  them  that 
sit  on  them,  and  the  flesh  of  all 
mm,  both  free  and  bond,  both  small 
and  great. 

19  And  I  saw  the  beast,  and 
the  kings  of  the  earth,  and  their 
armies,  gathered  together  to  make 
war  against  him  that  sat  on  the 
horse,  and  against  his  army. 

20  And  the  beast  was  taken, 
and  with  him  the  false  prophet 
that  wrought  miracles  before  him, 
with  which  he  deceived  them  that 
had  received  the  mark  of  the 
beast,  and  them  that  worshipped 
his  image.  These  both  were  cast 
alive  into  a  lake  of  fire  burning 
with  brimstone. 

21  And  the  remnant  were  slain 
with  the  sword  of  him  that  sat 
upon  the  horse,  which  sivord  pro- 
ceeded out  of  his  mouth  :  and  all 
the  fowls  were  filled  with  their 
flesh. 

the  angel's  work  and  John's  work  were 

identical. 11.    Faithful   and  True. 

See  chap.  i.  5  and  iii.  14. 19.    The 

beast.     See   chap.   xiii.  1. 20.  ~The 

false  prophet.  See  chap.  xvi.  13.  A  lake. 
Rather  "  the  lake."    See  chap.  xx.  10. 


REVELATION. 


539 


CHAPTER  XX. 

AND  I  saw  an  angel  come  down 
from  heaven,  having  the  key 
of  the  bottomless  pit  a  ad  a  great 
chain  in  his  hand. 

2  And  he  laid  hold  on  the  drag- 
on, that  old  serpent,  which  is  the 
Devil,  and  Satan,  and  bound  him 
a  thousand  3-ears, 

8  And  cast  him  into  the  bot- 
tomless pit,  and  shut  hiai  up,  and 
set  a  seal  upon  him,  that  he  should 
deceive  the  nations  no  more,  till 
the  thousand  years  should  be  ful- 
filled :  and  after  that  he  must  be 
loosed  a  little  season. 

4  And  I  saw  thrones,  and  they 
sat  upon  them,  and  judgment  was 
given  unto  them  :  and  /  saw  the 
souls  of  them  that  were  beheaded 
for  the  witness  of  Jesus,  and  for 
the  word  of  God,  and  which  had 
not  worshipped  the  beast,  neither 
his  image,  neither  had  received  his 
mark  upon  their  foreheads,  or  in 
their  hands  ;  and  they  lived  and 
reigned  with  Christ  a  thousand 
years. 

5  But  the  rest  of  the  dead  lived 
not  again  until  the  thousand  years 

XX. — 1.  Tlic  bottomless  pit.     Cornp. 

chap.  ix.    1. 2.  Comp.  chap.  xii.  9. 

A  thousand  years.      Perhaps   a    round 

number  indicative  of  a  long  time. 

4.  They  sat  upon  them,  i.  e.,  there  were 
sitters  upon  them.  Tlic  witness  of  Jesus, 
<kc.  See  chap.  i.  2,  9  and  vi.  9  ;  and  xii. 
1*7.  Which  had  not  tcor  shipped  the 
beast,  &c.  Sec  chap.  xiii.  12.  A  thou- 
sand years.     See  ver.  2. 6,  7.    See 

preceding  note. 8.  Gog  and,  Magog. 

Magog  was  a  son  of  Japhet,  and  his  pos- 
terity are  supposed  to  have  peopled  the 
north  of  Europe  and  Asia.  In  Ezekiel 
xxxviii.,  xxxix.,  his  name  is  coupled  with 
those  of  his  brothers  Meshech  and  Tubal. 


were  finished.  This  is  the  first 
resurrection. 

6  Blessed  and  holy  is  he  that 
hath  part  in  the  first  resurrection : 
on  such  the  second  death  hath  no 
power,  but  they  shall  be  priests  of 
God  and  of  Christ,  and  shall  reign 
with  him  a  thousand  years. 

7  And  when  the  thousand  years 
are  expired,  Satan  shall  be  loosed 
out  of  his  prison, 

8  And  shall  go  out  to  deceive 
the  nations  which  are  in  the  four 
quarters  of  the  earth,  Gog  and 
Magog,  to  gather  them  together 
to  battle  :  the  number  of  whom  is 
as  the  sand  of  the  sea. 

9  And  they  went  up  on  the 
breadth  of  the  earth,  and  com- 
passed the  camp  of  the  saints 
about,  and  the  beloved  city  :  and 
fire  came  down  from  God  out  of 
heaven,  and  devoured  them. 

10  And  the  devil  that  deceived 
them  was  cast  into  the  lake  of  fire 
and  brimstone,  where  the  beast  and 
the  false  prophet  are,  and  shall  be 
tormented  day  and  night  for  ever 
and  ever. 

11  And  I  saw  a  great  white 
throne,  and   him  that  sat  on  it, 

It  is  supposed  that  the  three  names  are 
preserved  in  the  names  Scythi  (Scythi- 
ans), Moschi,  and  Tibareni,  the  last  two 
of  which  nations  occupied  the  south- 
eastern and  eastern  coasts  of  the  Black 
Sea,  and  were  of  Scythian  origin.  The 
name  Magog  thus  probably  stands  for 
all  the  northern  Scythian  races,  Russia 
being  the  principal  modern  representa- 
tive. Gog  is  perhaps  the  people  and 
Magog  the  land.  In  Ezekiel  (see  above), 
where  the  invasion  and  destruction  of 
these  northern  tribes  is  predicted,  Gog 
appears  to  be  a  prince,  but  it  may  be 
that  there  the  nation  is  prophetically  in- 
dividualized.  11.  Tlic  heaven,  i.  e., 


540 


REVELATION. 


from  whose  face  the  earth  and  the 
heaven  fled  away;  and  there  was 
found  no  place  for  them. 

12  And  I  saw  the  dead,  small 
and  great,  stand  before  God ;  and 
the  books  were  opened  :  and  an- 
other book  was  opened,  which  is 
the  look  of  life  :  and  the  dead  were 
judged  out  of  those  things  which 
were  written  in  the  books,  accord- 
ing to  their  works. 

13  And  the  sea  gave  up  the 
dead  which  were  in  it;  and  death 
and  hell  delivered  up  the  dead 
which  were  in  them  :  and  they 
were  judged  every  man  accord- 
ing to  their  works. 

14  And  death  and  hell  were 
cast  into  the  lake  of  fire.  This 
is  the  second  death. 

15  And  whosoever  was  not 
found  written  in  the  book  of  life 
was  cast  into  the  lake  of  fire. 

CHAPTER  XXI. 

AND  I  saw  a  new  heaven  and  a 
new  earth  :  for  the  first  heav- 
en and  the  first  earth  were  passed 
away ;  and  there  was  no  more  sea. 

2  And  I  John  saw  the  holy  city, 
new  Jerusalem,  coming  down  from 
God  out  of  heaven,  prepared  as  a 
bride  adorned  for  her  husband. 

3  And  I  heard  a  great  voice 
out  of  heaven  saying,  Behold,  the 
tabernacle  of  God  is  with  men,  and 
he  will  dwell  with  them,  and  they 
shall  be  his  people,  and  God  him- 
self shall  be  with  them,  and  be 
their  God. 

the  sky. 13,  14.  Hell.    Rather  "  the 

invisible  world." 14.  TTtis,  i.  e.,  the 

casting  into  the  lake  of  fire. 

XXI. — 1.  And  there  was  no  more  sea. 
Rather,  "  and  the  sea  was  no  longer." 


4  And  God  shall  wipe  away  all 
tears  from  their  eyes  ;  and  there 
shall  be  no  more  death,  neither 
sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain  :  for  the 
former  things  are  passed  away. 

5  And  he  that  sat  upon  the 
throne  said,  Behold,  I  make  all 
things  new.  And  he  said  unto 
me,  Write  :  for  these  words  are 
true  and  faithful. 

6  And  he  said  unto  me,  It  is 
done.  I  am  Alpha  and  Omega, 
the  beginning  and  the  end.  I  will 
give  unto  him  that  is  athirst  of  the 
fountain  of  the  water  of  life  freely. 

7  He  that  overcometh  shall  in- 
herit all  things ;  and  I  will  be  his 
God,  and  he  shall  be  my  son. 

8  But  the  fearful,  and  unbe- 
lieving, and  the  abominable,  and 
murderers,  and  whoremongers,  and 
sorcerers,  and  idolaters,  and  all  li- 
ars, shall  have  their  part  in  the 
lake  which  burneth  with  fire  and 
brimstone  :  which  is  the  second 
death. 

9  And  there  came  unto  me  one 
of  the  seven  angels  which  had  the 
seven  vials  full  of  the  seven  last 
plagues,  and  talked  with  me,  say- 
ing, Come  hither,  I  will  shew  thee 
the  bride,  the  Lamb's  wife. 

10  And  he  carried  me  away  in 
the  spirit  to  a  great  and  high 
mountain,  and  shewed  me  that 
great  city,  the  holy  Jerusalem, 
descending  out  of  heaven  from 
God, 

11  Having  the  glory  of  God: 

3.    Dwell.     Lit.    "tabernacle." 4. 

Tlicre  shall  be  no  more  death.      "  Death 
shall  be  no  longer." 6.    Alpha  and 


Omega.      See   chap.  i.  11. 8. 

second  death.     See  chap.  xx.  14.— 


The 
9. 


REVELATION. 


541 


and  her  light  was  like  unto  a  stone 
most  precious,  even  like  a  jasper 
stone,  clear  as  crystal ; 

12  And  had  a  wall  great  and 
high,  and  had  twelve  gates,  and  at 
the  gates  twelve  angels,  and  names 
written  thereon,  which  are  the 
names  of  the  twelve  tribes  of  the 
children  of  Israel : 

13  On  the  east  three  gates ;  on 
the  north  three  gates ;  on  the 
south  three  gates ;  and  on  the  west 
three  gates. 

14  And  the  wall  of  the  city  had 
twelve  foundations,  and  in  them 
the  names  of  the  twelve  apostles 
of  the  Lamb. 

15  And  he  that  talked  with  me 
had  a  golden  reed  to  measure  the 
city,  and  the  gates  thereof,  and 
the  wall  thereof. 

16  And  the  city  lieth  four- 
square, and  the  length  is  as  large 
as  the  breadth  :  and  he  measured 
the  city  with  the  reed,  twelve 
thousand  furlongs.  The  length 
and  the  breadth  and  the  height  of 
it  are  equal. 

17  And  he  measured  the  wall 
thereof,  a  hundred  and  forty  and 
four  cubits,  according  to  the  meas- 
ure of  a  man,  that  is,  of  the  angel. 

18  And  the  building  of  the 
wall  of  it  was  of  jasper  :  and  the 
city  was  pure  gold,  like  unto  clear 
glass. 


-11.  Jas- 


-12.  There- 


See  chap.  xv.  1  and  xvii.  1 
per  stone.    See  chap.  iv.  3.- 
on.    On  the  gates. 1 4.  Twelve  foun- 
dations, i.  e.,  twelve  courses  of  stone  in 

the  foundation. 15.  Comp.  Ezek.  xl. 

3.     He  that  talked  with  me. .  See  ver.  9. 

18.    Jasper.     See  ver.  11.     "And 

the  city  was  of  gold  as  clear   as  clear 

glass." 19,   20.     The  jasper,  (see 

chap.  iv.  3),  the  sapphire,  and  amethyst 


19  And  the  foundations  of  the 
wall  of  the  city  were  garnished 
with  all  manner  of  precious  stones. 
The  first  foundation  was  jasper ; 
the  second,  sapphire ;  the  third,  a 
chalcedony ;  the  fourth,  an  emer- 
ald; 

20  The  fifth,  sardonyx;  the 
sixth,  sardius ;  the  seventh,  chry- 
solite ;  the  eighth,  beryl ;  the 
ninth, a  topaz  ;  the  tenth, a  chrys- 
oprasus ;  the  eleventh,  a  jacinth  ; 
the  twelfth,  an  amethyst. 

21  And  the  twelve  gates  were 
twelve  pearls  ;  every  several  gate 
was  of  one  pearl :  and  the  street 
of  the  city  teas  pure  gold,  as  it 
were  transparent  glass. 

22  And  I  saw  no  temple  there- 
in :  for  the  Lord  God  Almighty 
and  the  Lamb  are  the  temple 
of  it. 

.  23  And  the  city  had  no  need  of 
the  sun,  neither  of  the  moon,  to 
shine  in  it :  for  the  glory  of  God 
did  lighten  it,  and  the  Lamb  « 
the  light  thereof. 

24  And  the  nations  of  them 
which  are  saved  shall  walk  in  the 
light  of  it :  and  the  kings  of  the 
earth  do  bring  their  glory  and 
honour  into  it. 

25  And  the  gates  of  it  shall 
not  be  shut  at  all  by  day  :  for 
there  shall  be  no  night  there. 

26  And  they  shall  bring  the 


are  of  the  same  family  of  stones ;  the 
chalcedony,  sardius,  chrysoprasus,   and 
sardonyx  are  varieties  of  the  same  trans- 
lucent species  of  non-crystallized  quartz ; 
''  the  emerald  and  beryl  are  identical,  ex- 
cept in  colour ;  the  topaz  and  chrysolite 
are  probably  of  the  same   family ;   the 
!  jacinth  or  hyacinth  is  a  red  variety  of 
I  zircon,  of  which  the  metal  zirconium  is 
the  base. 21.  "  And  the  street  of  the 


542 


KEVELATION. 


glory  and  honour  of  the  nations 
into  it. 

27  And  there  shall  in  no  wise 
enter  into  it  any  thing  that  defi- 
le th,  neither  whatsoever  worketh 
abomination,  or  maketh  a  lie  :  but 
they  which  arc  written  in  the 
Lamb's  book  of  life. 

CHAPTER  XXII. 

AND  he  shewed  me  a  pure  river 
.  of  water  of  life,  clear  as  crys- 
tal, proceeding  out  of  the  throne 
of  God  and  of  the  Lamb. 

2  In  the  midst  of  the  street  of 
it,  and  on  either  side  of  the  river, 
ivas  there  the  tree  of  life,  which 
bare  twelve  manner  of  fruits,  and 
yielded  her  fruit  every  month : 
and  the  leaves  of  the  tree  were  for 
the  healing  of  the  nations. 

3  And  there  shall  be  no  more 
curse  :  but  the  throne  of  God  and 
of  the  Lamb  shall  be  in  it ;  and 
his  servants  shall  serve  him  : 

4  And  they  shall  see  his  face ; 
and  his  name  shall  he  in  their  fore- 
heads. 

5  And  there  shall  be  no  night 
there;  and  they  need  no  candle, 
neither  light  of  the  sun ;  for  the 
Lord  God  giveth  them  light :  and 
they  shall  reign  for  ever  and  ever. 

6  And  he  said  unto  me,  These 
sayings  are  faithful  and  true  :  and 
the  Lord  God  of  the  holy  prophets 
sent  his  angel  to  shew  unto  his 
servants  the  things  which  must 
shortly  be  done. 

7  Behold,     I    come    quickly : 

city  was   of  gold  clear   as   transparent 
jrlass." 

5  XXII.— 2.  "In  the  midst  of  the  street 
of  the  city  and  between  the  two  parts  of 


blessed  is  he  that  keepeth  the 
sayings  of  the  prophecy  of  this 
book. 

8  And  I  John  saw  these  things, 
and  heard  them.  And  when  I 
had  heard  and  seen,  I  fell,  down 
to  worship  before  the  feet  of  the 
angel  which  shewed  me  these 
things. 

9  Then  saith  he  unto  me,  Sec 
thou  do  it  not :  for  I  am  thy  fellow 
servant,  and  of  thy  brethren  the 
prophets,  and  of  them  which  keep 
the  sayings  of  this  book :  worship 
God. 

10  And  he  saith  unto  me,  Seal 
not  the  sayings  of  the  prophecy 
of  this  book :  for  the  time  is  at 
hand. 

11  He  that  is  unjust,  let  him 
be  unjust  still :  and  he  which  is 
filthy,  let  him  be  filthy  still :  and 
he  that  is  righteous,  let  him  be 
righteous  still :  and  he  that  is  ho- 
ly, let  him  be  holy  still. 

12  And,  behold,  I  come  quick- 
ly ;  and  my  reward  is  with  me,  to 
give  every  man  according  as  his 
work  shall  be. 

13  1  am  Alpha  and  Omega,  the 
beginning  and  the  end,  the  first 
and  the  last. 

14  Blessed  are  they  that  do  his 
commandments,  that  they  may 
have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates 
into  the  city. 

15  For  without  are  dogs,  and 
sorcerers,  and  whoremongers,  and 
murderers,  and  idolaters,  and  who- 
soever loveth  and  maketk  a  lie. 

the  river  which  flowed  on  each  side  of 

the  city  was  the  tree  of  life." 6.  Here 

Christ  is  introduced  as  speaking,  the  8th 
and  9th  verses  being  parenthetic,  and 


REVELATION. 


543 


16  I  Jesus  have  sent  mine  an- 
gel to  testify  unto  you  these  things 
in  the  churches.  I  am  the  root 
and  the  offspring  of  David,  and 
the  bright  and  morning  star. 

17  And  the  Spirit  and  the  bride 
say,  Come.  And  let  him  that  hear- 
eth  say,  Come.  And  let  him  that 
is  athirst  come.  And  whosoever 
will,  let  him  take  the  water  of  life 
freely. 

18  For  I  testify  unto  every 
man  that  heareth  the  words  of  the 
prophecy  of  this  book,  If  any  man 
shall  add  unto  these  things,  God 

perhaps  the  14th  and  1 5th  likewise. 

13.  See  chap.  xxi.  G. 16.  The  root, 


shall  add  unto  him   the  plagues 
that  are  written  in  this  book : 

19  And  if  any  man  shall  take 
away  from  the  words  of  the  book 
of  this  prophecy,  God  shall  take 
away  his  part  out  of  the  book  of 
life,  and  out  of  the  holy  city,  and 
from  the  things  which  are  written 
in  this  book. 

20  He  which  testifieth  these 
things  saith,  Surely  I  come  quick- 
ly :  Amen.  Even  so,  come,  Lord 
Jesus. 

21  The  grace  of  our  Lord  Jesus 
Christ  he  with  you  all.    Amen. 

dr.     See  chap.  v.   5. 17,   18,   19. 

Still  the  words  of  Christ. 


! 


BS185.5  1863  N56 

The  New  Testament  with  brief  explanatory 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00007  0427 


